Fear

धृतराष्ट्र उवाच। धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः। मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय॥

Dhritarashtra said: O Sanjaya, assembled on the sacred field of Kurukshetra, eager to fight, what did my sons and the sons of Pandu do?

सञ्जय उवाच। दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा। आचार्यमुपसङ्गम्य राजा वचनमब्रवीत्॥

Sanjaya said: O King, after seeing the Pandava army arrayed in military formation, King Duryodhana approached his teacher Drona and spoke these words.

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्। व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता॥

Behold, O teacher, this mighty army of the sons of Pandu, arrayed by your intelligent disciple, the son of Drupada.

अत्र शूरा महेष्वासा भीमार्जुनसमा युधि। युयुधानो विराटश्च द्रुपदश्च महारथः॥

Here are heroes, mighty archers, equal in battle to Bhima and Arjuna: Yuyudhana, Virata, and Drupada, the great warrior.

धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्। पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः॥

There are also Dhrishtaketu, Chekitana, the valiant king of Kashi, Purujit, Kuntibhoja, and Shaibya, the best of men.

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्। सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः॥

The courageous Yudhamanyu, the valiant Uttamauja, the son of Subhadra, and the sons of Draupadi — all are great warriors.

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम। नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते॥

But know also, O best of the twice-born, the distinguished commanders of my army. I shall name them for your information.

भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः। अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च॥

Yourself (Drona), Bhishma, Karna, Kripa who is always victorious in battle, Ashwatthama, Vikarna, and the son of Somadatta.

अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्। पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्॥

Our army, protected by Bhishma, is unlimited, whereas theirs, guarded by Bhima, is limited.

तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः। सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्॥

Then, Bhishma, the grand old man of the Kuru dynasty, the grandsire, roared like a lion and blew his conch loudly, bringing joy to Duryodhana.

ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः। सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्॥

Then conches, drums, tabors, trumpets, and horns all suddenly blared forth, and the combined sound was tumultuous.

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः। नकुलः सहदेवश्च सुघोषमणिपुष्पकौ॥

King Yudhishthira, son of Kunti, blew his conch Anantavijaya; Nakula and Sahadeva blew Sughosha and Manipushpaka.

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्। नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन्॥

The tumultuous sound reverberated through the sky and earth, shattering the hearts of Dhritarashtra's sons.

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः। प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः॥

Then, seeing Dhritarashtra's sons arrayed and the weapons about to be engaged, Arjuna, whose flag bore the emblem of Hanuman, raised his bow.

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः। धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः॥

Let me see those who have come here to fight, wishing to please the evil-minded son of Dhritarashtra.

तत्रापश्यत्स्थितान्पार्थः पितृनथ पितामहान्। आचार्यान्मातुलान्भ्रातृन्पुत्रान्पौत्रान्सखींस्तथा॥

There Arjuna saw stationed fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends.

कृपया परयाविष्टो विषीदन्निदमब्रवीत्। अर्जुन उवाच। दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्॥

Arjuna, filled with deep compassion, spoke in grief: O Krishna, seeing my own kinsmen arrayed and eager to fight.

सीदन्ति मम गात्राणि मुखं च परिशुष्यति। वेपथुश्च शरीरे मे रोमहर्षश्च जायते॥

My limbs are failing, my mouth is drying up, my body trembles, and my hair stands on end.

गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते। न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः॥

The Gandiva bow slips from my hand, my skin burns all over, I am unable to stand, and my mind is reeling.

निमित्तानि च पश्यामि विपरीतानि केशव। न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे॥

I see ominous signs, O Krishna. I do not see any good coming from killing my own kinsmen in battle.

एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन। अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते॥

I do not wish to kill them, O Madhusudana, even if they attack me first — not even for sovereignty over the three worlds, much less for this earth.

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन। पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः॥

What pleasure would we derive from killing the sons of Dhritarashtra, O Janardana? Sin alone would accrue to us by slaying these aggressors.

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्। स्वजनं हि कथं हत्वा सुखिनः स्याम माधव॥

Therefore, it is not proper for us to kill the sons of Dhritarashtra, our own kinsmen. How can we be happy after killing our own people, O Madhava?

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्। कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन॥

Why should we, who clearly see the sin in the destruction of the family, not turn away from this sin, O Janardana?

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः। धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत॥

In the destruction of the family, the eternal family traditions perish. When dharma is lost, adharma overwhelms the entire family.

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः। स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः॥

With the predominance of adharma, O Krishna, the women of the family become corrupted. From the corruption of women, O Varshneya, comes unwanted progeny.

सङ्करो नरकायैव कुलघ्नानां कुलस्य च। पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः॥

Such social confusion leads to hell for the family destroyers and for the family. The ancestors fall, deprived of their offerings of food and water.

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन। नरके नियतं वासो भवतीत्यनुशुश्रुम॥

O Janardana, we have heard that those whose family traditions are destroyed dwell in hell indefinitely.

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः। धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्॥

It would be better for me if the sons of Dhritarashtra, with weapons in hand, were to kill me unarmed and unresisting in battle.

सञ्जय उवाच। एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत्। विसृज्य सशरं चापं शोकसंविग्नमानसः॥

Sanjaya said: Having spoken thus on the battlefield, Arjuna cast aside his bow and arrows, and sat down on the chariot, his mind overwhelmed with grief.

सञ्जय उवाच। तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥

Sanjaya said: To him who was thus overcome with pity, whose eyes were filled with tears and troubled, and who was despairing, Madhusudana spoke these words.

श्रीभगवानुवाच। कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥

The Supreme Lord said: From where has this weakness come upon you at this critical hour? It is not befitting noble souls, nor does it lead to heaven, and it causes disgrace, O Arjuna.

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप॥

Do not yield to unmanliness, O Partha. It does not befit you. Cast off this petty weakness of heart and arise, O scorcher of enemies!

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्॥

It would be better to live in this world by begging than to slay these great souls who are my teachers. If I kill them, all my enjoyments will be tainted with blood.

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः॥

We do not know which is better - to conquer them or be conquered by them. The sons of Dhritarashtra, killing whom we would not wish to live, stand before us.

सञ्जय उवाच। एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥

Sanjaya said: Having spoken thus to Krishna, Arjuna, the conqueror of sleep and scorcher of enemies, said 'I will not fight' and became silent.

तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥

O Dhritarashtra, to the grieving Arjuna, between the two armies, Krishna, smiling as it were, spoke these words.

श्रीभगवानुवाच। अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥

The Supreme Lord said: You grieve for those who should not be grieved for, yet you speak words of wisdom. The wise grieve neither for the living nor for the dead.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्॥

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.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥

Just as the soul passes through childhood, youth, and old age in this body, so too does it pass to another body. The wise are not confused by this.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥

The contact of senses with their objects gives rise to feelings of cold and heat, pleasure and pain. They are temporary, appearing and disappearing. Bear them patiently, O Arjuna.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥

O best of men, that wise person who remains balanced in pleasure and pain, whom these do not disturb, is fit for immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥

The unreal has no existence, and the real never ceases to exist. The seers of truth have concluded the nature of both.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति॥

Know that which pervades the entire body is indestructible. No one can destroy the imperishable soul.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥

Only the material body of the eternal, indestructible, and immeasurable soul is subject to destruction. Therefore, fight, O Arjuna!

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥

Those who think the soul kills or is killed do not understand. The soul neither kills nor is killed.

न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥

The soul is never born and never dies; it has never come into being and will never cease to be. It is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain.

वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥

O Partha, how can one who knows the soul to be indestructible, eternal, unborn, and immutable, kill anyone or cause anyone to be killed?

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही॥

Just as a person discards worn-out clothes and puts on new ones, so the soul discards worn-out bodies and enters new ones.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥

Weapons cannot cut the soul, fire cannot burn it, water cannot wet it, and wind cannot dry it.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥

The soul cannot be cut, burned, wetted, or dried. It is eternal, all-pervading, stable, immovable, and everlasting.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥

The soul is said to be unmanifest, inconceivable, and unchangeable. Knowing this, you should not grieve.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवं शोचितुमर्हसि॥

Even if you think the soul is perpetually born and dies perpetually, O mighty-armed one, you should not grieve.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥

For one who is born, death is certain; and for one who dies, birth is certain. Therefore, you should not grieve over the inevitable.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना॥

All beings are unmanifest before birth, manifest between birth and death, and unmanifest again after death. What is there to grieve about?

देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥

O Arjuna, the soul dwelling in every body can never be slain. Therefore, you should not grieve for any living being.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥

Considering your own duty as a warrior, you should not waver. For a warrior, there is nothing better than a righteous war.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥

O Partha, happy are the warriors who are presented with such an opportunity for righteous war, which comes unsought, opening the doors to heaven.

अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥

But if you do not fight this righteous war, you will abandon your duty and your honor, and incur sin.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते॥

People will speak of your everlasting dishonor. For a respectable person, dishonor is worse than death.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥

The great warriors will think you fled from battle out of fear, and those who held you in high esteem will think lightly of you.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्॥

Your enemies will speak many unspeakable words, slandering your abilities. What could be more painful than that?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥

If you are killed, you will attain heaven; if you are victorious, you will enjoy the earth. Therefore, arise, O son of Kunti, and be determined to fight.

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि॥

Treating pleasure and pain, gain and loss, victory and defeat alike, engage in battle. Thus you will not incur sin.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥

In this path, no effort is ever lost, and there is no adverse effect. Even a little practice of this dharma protects one from great fear.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥

You have the right to perform your duty, but never to the fruits of your action. Never consider yourself the cause of results, nor be attached to inaction.

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥

Perform your duties established in yoga, abandoning attachment. Be equal in success and failure. This equanimity is called yoga.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥

Action done with selfish motives is far inferior to action done with wisdom. Take refuge in this wisdom. Those motivated by results are miserable.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥

The wise, united with wisdom and renouncing the fruits of action, are freed from the bondage of birth and attain the state beyond all sorrow.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥

One whose mind is not disturbed by sorrow, who does not crave pleasure, and who is free from attachment, fear, and anger - such a sage is called one of steady wisdom.

प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥

In that peace, all sorrows are destroyed, for the intellect of the tranquil-minded soon becomes firmly established.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥

O Partha, this is the state of realizing Brahman. Having attained this, one is never again confused. Being established in this state even at the moment of death, one attains liberation in Brahman.

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति॥

Not by merely abstaining from action does one attain freedom from karma, nor does one attain perfection by mere renunciation.

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥

Perform your prescribed duties, for action is superior to inaction. Even the maintenance of your body would not be possible through inaction.

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥

Surrendering all actions to Me, with your mind fixed on the Self, free from desire and selfishness, fight without mental fever.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥

It is better to perform one's own duty imperfectly than to perform another's duty perfectly. Death in one's own duty is preferable; another's duty is fraught with danger.

श्रीभगवानुवाच। बहूनि मे व्यतीतानि जन्मानि तव चार्जुन। तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप॥

The Supreme Lord said: Many births have passed for you and for Me, O Arjuna. I know them all; you do not, O scorcher of foes.

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥

Whenever righteousness declines and unrighteousness rises, O Bharata, at that time I manifest Myself.

परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे॥

To protect the righteous, to destroy the wicked, and to establish dharma, I appear in every age.

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः। त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन॥

One who truly understands My divine birth and activities, O Arjuna, upon leaving the body, is not reborn but comes to Me.

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः। बहवो ज्ञानतपसा पूता मद्भावमागताः॥

Free from attachment, fear, and anger, absorbed in Me, taking refuge in Me, many have become purified by the austerity of wisdom and attained My divine nature.

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः। समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते॥

Content with whatever comes unsought, beyond dualities, free from envy, equal in success and failure — even while acting, such a person is not bound.

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः। सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि॥

Even if you are the most sinful of all sinners, you will cross over all sin by the boat of knowledge.

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन। ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा॥

As a blazing fire reduces wood to ashes, O Arjuna, so does the fire of knowledge reduce all karma to ashes.

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः। ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति॥

One who has faith, is dedicated, and has controlled the senses attains knowledge. Having gained knowledge, one quickly attains supreme peace.

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति। नायं लोकोऽस्ति न परो न सुखं संशयात्मनः॥

The ignorant, the faithless, and the doubting self perish. For the doubting soul, there is neither this world, nor the next, nor happiness.

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्। अयुक्तः कामकारेण फले सक्तो निबध्यते॥

The united one, abandoning the fruit of action, attains lasting peace. The one who is not united, attached to the fruit through desire, is bound.

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः। अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः॥

The omnipresent Lord does not accept anyone's sin or merit. Knowledge is covered by ignorance; therefore beings are deluded.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः। तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्॥

But for those in whom ignorance of the Self is destroyed by knowledge, that knowledge, like the sun, reveals the Supreme.

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्। स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः॥

One should not rejoice upon obtaining what is pleasant nor grieve upon obtaining what is unpleasant. With steady intellect and free from delusion, the knower of Brahman is established in Brahman.

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः। विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः॥

...with senses, mind, and intellect controlled, the sage intent on liberation, devoid of desire, fear, and anger — such a one is forever free.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति॥

Knowing Me as the enjoyer of all sacrifices and austerities, the great Lord of all worlds, and the friend of all beings, one attains peace.

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः। मनः संयम्य मच्चित्तो युक्त आसीत मत्परः॥

Serene, fearless, firm in the vow of celibacy, controlling the mind, with thoughts fixed on Me — the yogi should sit, having Me as the supreme goal.

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति। तस्याहं न प्रणश्यामि स च मे न प्रणश्यति॥

One who sees Me everywhere and sees everything in Me — I am never lost to such a person, nor is that person ever lost to Me.

अर्जुन उवाच। अयतिः श्रद्धयोपेतो योगाच्चलितमानसः। अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति॥

Arjuna said: O Krishna, what is the fate of one who has faith but lacks perseverance, whose mind wanders from yoga, and who fails to attain perfection?

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति। अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि॥

Does such a person not perish like a scattered cloud, O mighty-armed Krishna — fallen from both paths, supportless and deluded on the path to Brahman?

द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः। दृष्ट्वाद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन्॥

The space between heaven and earth and all directions is pervaded by You alone. Seeing this wondrous and terrible form, the three worlds tremble, O great soul.

सञ्जय उवाच। एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी। नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य॥

Sanjaya said: Having heard these words of Keshava, Arjuna, trembling and with joined palms, bowed down again, and with a faltering voice, overwhelmed with fear, spoke to Krishna.

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे। तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास॥

Having seen what was never seen before, I am thrilled, yet my mind is shaken with fear. Please show me that previous form, O God. Be gracious, O Lord of gods, refuge of the universe.