# Bhagavad-Gita (Besant 4th)/Discourse 2

Layout 2
SECOND DISCOURSE.
सञ्जय उवाच ।
तं तथा कृपयाऽऽविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ १ ॥
Sanjaya said:
To him thus with pity overcome, with smarting brimming eyes, despondent, Madhusûdana spake these words: (1)
श्रीभगवानुवाच ।
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २ ॥
The Blessed Lord said:
Whence hath this dejection befallen thee in this perilous strait, ignoble, heaven-closing, infamous, O Arjuna? (2)
क्लैव्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ट परन्तप ॥ ३ ॥
Yield not to impotence, O Partha! it doth not befit thee. Shake off this paltry faint-heartedness! Stand up, Parantapa! (3)
अर्जुन उवाच ।
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ ४ ॥
Arjuna said:
How, O Madhusûdana, shall I attack Bhîshma and Drona with arrows in battle, they who are worthy of reverence, O slayer of foes? (4)
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वाऽर्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान्रुधिरप्रदिग्धान् ॥ ५ ॥
​Better in this world to eat even the beggar's crust than to slay these most noble Gurus. Slaying these Gurus, our well-wishers, I should taste of blood-besprinkled feasts. (5)
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषाम: तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ ६ ॥
Nor know I which for us be the better, that we conquer them or they conquer us—these, whom having slain we should not care to live, even these arrayed against us, the sons of Dhritarâshtra. (6)
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ ७ ॥
My heart is weighed down with the vice of faintness; my mind is confused as to duty. I ask thee which may be the better—that tell me decisively. I am thy disciple, suppliant to Thee; teach me. (7)
न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ ८ ॥
For I see not that it would drive away this anguish that withers up my senses, if I should attain unrivalled monarchy on earth, or even the sovereignty of the Shining Ones. (8)
सञ्जय उवाच ।
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ ९ ॥
Sanjaya said:
Gudâkesha, conqueror of his foes, having thus addressed Hrishîkesha and said to Govinda, "I will not fight!", became silent. (9)
तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ १० ॥
Then Hrishîkesha, smiling, as it were, O Bhârata, spake these words to him, despondent, in the midst of the two armies: (10)
श्रीभगवानुवाच ।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ ११ ॥
The Blessed Lord said:
Thou grievest for those that should not be griev​ed for, yet speakest words of wisdom. The wise grieve neither for the living nor for the dead. (11)
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥ १२ ॥
Nor at any time verily was I not, nor thou, nor these princes of men, nor verily shall we ever cease to be, hereafter. (12)
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ १३ ॥
As the dweller in the body experienceth in the body childhood, youth, old age, so passeth he on to another body; the steadfast one grieveth not thereat. (13)
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ १४ ॥
​The contacts of matter, O son of Kuntî, giving cold and heat, pleasure and pain, they come and go, impermanent; endure them bravely, O Bhârata. (14)
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ १५ ॥
The man whom these torment not, O chief of men, balanced in pain and pleasure, steadfast, he is fitted for immortality. (15)
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ १६ ॥
The unreal hath no being; the real never ceaseth to be; the truth about both hath been perceived by the seers of the essence of things. (16)
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ १७ ॥
​Know That to be indestructible by whom all this is pervaded. Nor can any work the destruction of that imperishable One. (17)
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ १८ ॥
These bodies of the embodied One, who is eternal, indestructible and immeasurable, are known as finite. Therefore fight, O Bhârata. (18)
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ १९ ॥
He who regardeth this as a slayer, and he who thinketh he is slain, both of them are ignorant. He slayeth not, nor is he slain. (19)
न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २० ॥
​He is not born, nor doth he die; nor having been, ceaseth he any more to be; unborn, perpetual, eternal and ancient, he is not slain when the body is slaughtered. (20)
वेदाऽविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २१ ॥
Who knoweth him indestructible, perpetual, unborn, undiminishing, how can that man slay, O Pârtha, or cause to be slain? (21)
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥ २२ ॥
As a man, casting off worn-out garments, taketh new ones, so the dweller in the body, casting off worn-out bodies, entereth into others that are new. (22)
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २३ ॥
Weapons cleave him not, nor fire burneth him, nor waters wet him, nor wind drieth him away. (23)
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २४ ॥
Uncleavable he, incombustible he, and indeed neither to be wetted nor dried away; perpetual, all-pervasive, stable, immovable, ancient. (24)
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥
Unmanifest, unthinkable, immutable, he is called; therefore knowing him as such, thou shouldst not grieve. (25)
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैनं शोचितुमर्हसि ॥ २६ ॥
Or if thou thinkest of him as being constantly ​born and constantly dying, even then, O mighty-armed, thou shouldst not grieve. (26)
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २७ ॥
For certain is death for the born, and certain is birth for the dead; therefore over the inevitable thou shouldst not grieve. (27)
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २८ ॥
Beings are unmanifest in their origin, manifest in their midmost state, O Bhârata, unmanifest likewise are they in dissolution. What room then for lamentation? (28)
आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाऽप्येनं वेद न चैव कश्चित् ॥ २९ ॥
​As marvellous one regardeth him; as marvellous another speaketh thereof; as marvellous another heareth thereof; yet having heard none indeed understandeth. (29)
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ ३० ॥
This dweller in the body of everyone is ever invulnerable, O Bhârata; therefore thou shouldst not grieve for any creature. (30)
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ ३१ ॥
Further, looking to thine own duty thou shouldst not tremble; for there is nothing more welcome to a Kshattriya than righteous war. (31)
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ ३२ ॥
​Happy the Kshattriyas, O Pârtha, who obtain such a fight, offered unsought as an open door to heaven. (32)
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ ३३ ॥
But if thou wilt not carry on this righteous warfare, then casting away thine own duty and thine honour, thou wilt incur sin. (33)
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ ३४ ॥
Men will recount thy perpetual dishonour, and, to one highly esteemed, dishonour exceedeth death. (34)
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ ३५ ॥
The great car-warriors will think thee fled from ​the battle from fear, and thou, that wast highly thought of by them, wilt be lightly held. (35)
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ ३६ ॥
Many unseemly words will be spoken by thine enemies, slandering thy strength; what more painful than that? (36)
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ ३७ ॥
Slain, thou wilt obtain heaven; victorious, thou wilt enjoy the earth; therefore stand up, O son of Kuntî, resolute to fight. (37)
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ ३८ ॥
Taking as equal pleasure and pain, gain and loss, victory and defeat, gird thee for the battle; thus thou shalt not incur sin. (38)
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ ३९ ॥
This teaching set forth to thee is in accordance with the Sâñkhya; hear it now according to the Yoga, imbued with which teaching, O Pârtha, thou shalt cast away the bonds of action. (39)
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ ४० ॥
In this there is no loss of effort, nor is there transgression. Even a little of this knowledge protects from great fear. (40)
व्ययसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ ४१ ॥
The determinate Reason is but one-pointed, ​O joy of the Kurus; many-branched and endless are the thoughts of the irresolute. (41)
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ ४२ ॥
Flowery speech is uttered by the foolish, rejoicing in the letter of the Vedas, O Pârtha, saying: "There is naught but this"; (42)
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ ४३ ॥
With desire for self, with heaven for goal, they offer birth as the fruit of action, and prescribe many and various ceremonies for the attainment of pleasure and lordship. (43)
भोगैश्वर्यप्रसक्तानां तयाऽपहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ ४४ ॥
​For them who cling to pleasure and lordship, whose minds are captivated by such teaching, is not designed this determinate Reason, on contemplation steadily bent. (44)
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ ४५ ॥
The Vedas deal with the three attributes; be ​thou above these three attributes, O Arjuna; beyond the pairs of opposites, ever steadfast in purity, careless of possessions, full of the Self. (45)
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ ४६ ॥
All the Vedas are as useful to an enlightened Brâhmana as is a tank in a place covered all over with water. (46)
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ ४७ ॥
Thy business is with the action only, never with its fruits; so let not the fruit of action be thy motive, nor be thou to inaction attached. (47)
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ ४८ ॥
​Perform action, O Dhananjaya, dwelling in union with the divine, renouncing attachments and balanced evenly in success and failure: equilibrium is called yoga. (48)
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ ४९ ॥
Far lower than the Yoga of Discrimination is action, O Dhananjaya. Take thou refuge in the Pure Reason; pitiable are they who work for fruit. (49)
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ ५० ॥
United to the Pure Reason one abandoneth here both good and evil deeds; therefore cleave thou to yoga; yoga is skill in action. (50)
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ ५१ ॥
The Sages, united to the Pure Reason, ​renounce the fruit which action yieldeth, and, liberated from the bonds of birth, they go to the blissful seat. (51)
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ ५२ ॥
When thy mind shall escape from this tangle of delusion, then thou shalt rise to indifference as to what has been heard and shall be heard. (52)
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ ५३ ॥
When thy mind, bewildered by the Scriptures, shall stand immovable, fixed in contemplation, then shalt thou attain unto yoga. (53)
अर्जुन उवाच ।
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ ५४ ॥
Arjuna said:
What the mark, of him who is stable of mind, steadfast in contemplation, O Keshava? How doth the stable-minded talk, how doth he sit, how walk? (54)
श्रीभगवानुवाच ।
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ ५५ ॥
The Blessed Lord said:
When a man abandoneth, O Pârtha, all the desires of the heart, and is satisfied in the Self by the Self, then is he called stable in mind. (55)
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ ५६ ॥
He whose mind is free from anxiety amid pains, indifferent amid pleasures, loosed from ​passion, fear and anger, is called a sage of stable mind. (56)
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ ५७ ॥
He who on every side is without attachments, whatever hap of fair and foul, who neither likes nor dislikes, of such a one the understanding is well poised. (57)
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ ५८ ॥
When, again, as a tortoise draws in on all sides its limbs, he withdraws his senses from the objects of sense, then is his understanding well poised. (58)
विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ ५९ ॥
​The objects of sense, but not the relish for them, turn away from an abstemious dweller in the body; and even relish turneth away from him after the Supreme is seen. (59)
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ ६० ॥
O son of Kuntî, the excited senses of even a wise man, though he be striving, impetuously carry away his mind. (60)
तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ ६१ ॥
Having restrained them all, he should sit harmonised, I his supreme goal; for, whose senses are mastered, of him the understanding is well poised. (61)
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ ६२ ॥
Man, musing on the objects of sense, conceiveth an attachment to these; from attachment ariseth desire; from desire anger cometh forth; (62)
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ६३ ॥
From anger proceedeth delusion; from delusion confused memory; from confused memory the destruction of Reason; from destruction of Reason he perishes. (63)
रागद्वेषवियुक्तैस्तुं विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ ६४ ॥
But the disciplined self, moving among sense-objects with senses free from attraction and repulsion, mastered by the Self, goeth to peace. (64)
प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ ६५ ॥
In that Peace the extinction of all pains ariseth for him, for of him whose heart is peaceful the Reason soon attaineth equilibrium. (65)
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ ६६ ॥
There is no Pure Reason for the non-harmonised, nor for the non-harmonised is there concentration; for him without concentration there is no peace, and for the unpeaceful how can there be happiness? (66)
इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ ६७ ॥
Such of the roving senses as the mind yieldeth to, that hurries away the understanding, just ​as the gale hurries away a ship upon the waters. (67)
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ ६८ ॥
Therefore, O mighty-armed, whose senses are all completely restrained from the objects of sense, of him the understanding is well poised. (68)
या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ ६९ ॥
That which is the night of all beings, for the disciplined man is the time of waking; when other beings are waking, then is it night for the sage who seeth. (69)
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥ ७० ॥
He attaineth Peace, into whom all desires flow as rivers flow into the ocean, which is filled with water, but remaineth unmoved—not he who desireth desires. (70)
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ ७१ ॥
Whoso forsaketh all desires and goeth onwards free from yearnings, selfless and without egoism—he goeth to Peace. (71)
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्म निर्वाणमृच्छति ॥ ७२ ॥
This is the Eternal state, O son of Prithâ. Having attained thereto, none is bewildered. Who, even at the death-hour, is established therein, he goeth to the Nirvâna of the Eternal. (72)
इति श्रीमद्भगवद्गीता॰ साङ्ख्ययोगो नाम द्वितीयोऽध्यायः ॥
Thus in the glorious Upanishads of the Bhagavad-Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, the second discourse, entitled:
YOGA BY THE SANKHYA.
* ↑ Literally, un-âryan.
* ↑ Literally, non-svargan: cowardice in the warrior closed on him the door of svarga, heaven.
* ↑ Conqueror of foes.
* ↑ More often translated, "desirous of wealth," but the word is used elsewhere for well-wisher, "desirous of good," and the term is more in accordance with the tone of Arjuna's remarks.
* ↑ Dharma.
* ↑ Words that sound wise, but miss the deeper sense of wisdom.
* ↑ Tattva.
* ↑ The dweller in the body.
* ↑ Dharma.
* ↑ A person of the second, the warrior, caste.
* ↑ Dharma.
* ↑ The generals.
* ↑ One of the six systems of Indian philosophy dealing with evolution.
* ↑ Another of the same systems, dealing with meditation.
* ↑ Dharma.
* ↑ Buddhi.
* ↑ The Hindu Scriptures.
* ↑ Those whose very self is desire, Kâma, and who therefore act with a view to win heaven and also rebirth to wealth and rank.
* ↑ Buddhi.
* ↑ Samadhi, the third state of consciousness in meditation.
* ↑ The following alternative translation of Slokas 42, 43, and 44 is offered: "The flowery speech that the unwise utter, O Pârtha, clinging to the word of the Veda, saying there is nothing else, ensouled by desire and longing after heaven, (the speech) that offereth only rebirth as the (ultimate) fruit of action, that is full of (recommendations to) various rites for the sake of (gaining) enjoyments and sovereignty—the thought of those misled by that (speech), cleaving to pleasures and lordship, not being inspired with resolution, is not engaged in contemplation." This is closer to the original, which is all in one sentence.
* ↑ Gunas = attributes, or forms of energy. They are sattva, rhythm, harmony, or purity; rajas, motion, activity, or passion; tamas, inertia, darkness, or stupidity.
* ↑ Sattva.
* ↑ A person of the highest, the priestly and teaching caste.
* ↑ Dwelling in yoga, union.
* ↑ Union with Buddhi, the innermost sheath (or vehicle) of Atma.
* ↑ Buddhi.
* ↑ Buddhi.
* ↑ Sruti.
* ↑ To union with Atma, the Self; yoga implies harmony with the divine will. The word translated contemplation is, as before, Samâdhi.
* ↑ Prajnâ.
* ↑ Dhî.
* ↑ Manah.
* ↑ Prajnâ.
* ↑ A Muni, i.e., a saint or ascetic: in its original meaning, one who observed the vow of silence.
* ↑ Dhî.
* ↑ Prajnâ.
* ↑ The objects turn away when rejected, but still desire for them remains; even desire is lost when the Supreme is seen.
* ↑ Manah.
* ↑ Prajnâ.
* ↑ Krodha.
* ↑ Buddhi here implying specially Discrimination.
* ↑ Chetah.
* ↑ Buddhi.
* ↑ Bhâvanâ.
* ↑ Manah.
* ↑ Prajnâ.
* ↑ The sage is awake to things over which the ordinary man sleeps and the eyes of the sage are open to truths shut out from the common vision, while vice versa that which is real for the masses is illusion for the sage.