Overthinking

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?

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.

ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः। सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्॥

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

हृषीकेशं तदा वाक्यमिदमाह महीपते। अर्जुन उवाच। सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत॥

Arjuna said to Krishna: O Infallible One, please draw my chariot between the two armies.

यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्। कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे॥

So that I may see those who stand here eager to fight, with whom I must engage in this great battle.

सञ्जय उवाच। एवमुक्तो हृषीकेशो गुडाकेशेन भारत। सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम्॥

Sanjaya said: O Dhritarashtra, having been thus addressed by Arjuna, Krishna drew the magnificent chariot between the two armies.

भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्। उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति॥

In the presence of Bhishma, Drona, and all the rulers of the earth, Krishna said: O Partha, behold all the Kurus assembled here.

श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि। तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्॥

He also saw fathers-in-law and well-wishers in both armies. Seeing all his kinsmen arrayed there.

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.

येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च। त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च॥

Those for whose sake we desire kingdom, enjoyments, and pleasures — they stand here in battle, ready to give up their lives and wealth.

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.

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः। कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्॥

Even if these men, their minds overcome by greed, do not see the sin in destroying their own family and the crime in treachery to friends.

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.

दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः। उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः॥

By the misdeeds of those who destroy the family and create social confusion, the eternal community and family traditions are destroyed.

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन। नरके नियतं वासो भवतीत्यनुशुश्रुम॥

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

अहो बत महत्पापं कर्तुं व्यवसिता वयम्। यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः॥

Alas! We are resolved to commit great sin, being prepared to kill our own kinsmen out of greed for royal happiness.

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.

अर्जुन उवाच। कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन॥

Arjuna said: O Madhusudana, how can I fight with arrows against Bhishma and Drona in battle? They are worthy of my worship, O destroyer of enemies.

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.

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः। यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥

My heart is afflicted by weakness and my mind is confused about dharma. Tell me decisively what is best for me. I am Your disciple. Instruct me, for I have surrendered to You.

न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम्॥

I see nothing that can remove this grief which is drying up my senses, even if I were to attain unrivaled and prosperous kingdom on earth, or even sovereignty over the gods.

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.

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.

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.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥

The soul is said to be unmanifest, inconceivable, and unchangeable. Knowing this, 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.

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्॥

Some look upon the soul as amazing, some speak of it as amazing, some hear of it as amazing, while others, even after hearing, cannot understand it at all.

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु। बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥

I have explained to you the analytical knowledge of Sankhya. Now listen to the wisdom of Yoga, by which you can free yourself from the bondage of action.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥

Those who are resolute have single-pointed determination. But the intellect of the irresolute is many-branched and endless.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥

The unwise, attached to flowery words of the Vedas, declare that there is nothing else, O Partha.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥

Those deeply attached to pleasure and power, whose minds are carried away by such teachings, cannot attain the resolute determination needed for meditation.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥

All purposes served by a small well can be served by a large lake. Similarly, one who knows the supreme truth fulfills the purpose of all the Vedas.

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.

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.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥

When your intellect crosses beyond the dense forest of delusion, you will become indifferent to all that has been heard and all that is yet to be heard.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥

When your intellect, no longer confused by the variety of scriptural teachings, stands firm and steady in meditation, then you will attain yoga.

अर्जुन उवाच। स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥

Arjuna said: O Keshava, what are the signs of one whose wisdom is steady, who is established in meditation? How does one of steady wisdom speak, sit, and walk?

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते॥

When a person dwells on sense objects, attachment develops. From attachment arises desire, and from unfulfilled desire comes anger.

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥

From anger arises delusion; from delusion, confusion of memory; from confusion of memory, destruction of intelligence; and from destruction of intelligence, one perishes.

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.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥

There is no wisdom for the undisciplined, and no contemplation for the undisciplined. Without contemplation there is no peace, and without peace, how can there be happiness?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥

When the mind runs after the wandering senses, it carries away wisdom like wind carries away a ship on water.

अर्जुन उवाच। ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव॥

Arjuna said: O Janardana, if You consider knowledge superior to action, why then do You ask me to engage in this terrible war, O Keshava?

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे। तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्॥

My intellect is confused by Your ambiguous words. Tell me decisively that one path by which I can attain the highest good.

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताहमिति मन्यते॥

All actions are performed by the three modes of material nature. But one deluded by ego thinks 'I am the doer.'

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते॥

But one who knows the truth about the divisions of the modes of nature and their actions, O mighty-armed one, understanding that it is the modes acting upon each other, does not become attached.

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः॥

But those who criticize this teaching and do not follow it, know them to be devoid of all knowledge, deluded, and doomed.

अर्जुन उवाच। अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः॥

Arjuna said: O descendant of Vrishni, what compels a person to commit sin, even against their will, as if driven by force?

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च। यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्॥

As fire is covered by smoke, a mirror by dust, and an embryo by the womb, so knowledge is covered by desire.

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते। एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्॥

The senses, mind, and intellect are said to be its seats. Through these, desire covers knowledge and deludes the embodied soul.

अर्जुन उवाच। अपरं भवतो जन्म परं जन्म विवस्वतः। कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति॥

Arjuna said: Your birth is recent, while Vivasvan's birth is ancient. How am I to understand that You taught this yoga in the beginning?

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः। तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्॥

What is action? What is inaction? Even the wise are confused. I shall teach you about action, knowing which you will be freed from evil.

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः। अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः॥

One must understand proper action, forbidden action, and inaction. The path of action is profound.

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः। स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत्॥

One who sees inaction in action and action in inaction is wise among humans. Such a person is a yogi who has accomplished all action.

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे। कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे॥

Thus many kinds of sacrifices are described in the Vedas. Know them all to be born of action. Knowing this, you shall be liberated.

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव। येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि॥

Having known this, O Pandava, you will not fall into delusion again. By this knowledge, you will see all beings in yourself and in Me.

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.

अर्जुन उवाच। सन्न्यासं कर्मणां कृष्ण पुनर्योगं च शंससि। यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्॥

Arjuna said: O Krishna, You praise renunciation of actions and also the yoga of action. Tell me conclusively which one of these two is better.

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः। एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्॥

Only the ignorant speak of Sankhya (the path of knowledge) and Yoga (the path of action) as different. The wise know that one who is established in either attains the fruit of both.

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते। एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति॥

The state that is reached by the followers of Sankhya is also reached by the practitioners of Yoga. One who sees Sankhya and Yoga as one truly sees.

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित्। पश्यञ्श‍ृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन्॥

One who is united in yoga and knows the truth thinks 'I do nothing at all' — while seeing, hearing, touching, smelling, eating, moving, sleeping, and breathing.

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि। इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्॥

Speaking, letting go, grasping, opening and closing the eyes — knowing that the senses merely engage with sense objects.

सर्वकर्माणि मनसा सन्न्यस्यास्ते सुखं वशी। नवद्वारे पुरे देही नैव कुर्वन्न कारयन्॥

The self-controlled embodied soul, mentally renouncing all actions, resides happily in the city of nine gates, neither doing nor causing anything to be done.

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.

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते। आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः॥

The pleasures that arise from contact with sense objects are sources of suffering only. They have a beginning and an end, O son of Kunti; the wise do not delight in them.

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः। प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ॥

Shutting out external contacts, fixing the gaze between the eyebrows, equalizing the outgoing and incoming breaths moving within the nostrils...

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः। उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये॥

Seated there, making the mind one-pointed and controlling the activities of the mind and senses, one should practice yoga for self-purification.

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः। मनसैवेन्द्रियग्रामं विनियम्य समन्ततः॥

Completely abandoning all desires born of mental imagination, and thoroughly restraining the entire group of senses by the mind from all sides.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्। ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्॥

Wherever the restless and unsteady mind wanders, one should bring it back and establish it in the Self alone.

अर्जुन उवाच। योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन। एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम्॥

Arjuna said: O Madhusudana, this yoga of equanimity which You have described — I do not see how it can be sustained, because of the restlessness of the mind.

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्। तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्॥

For the mind is restless, turbulent, powerful, and obstinate, O Krishna. Controlling it seems as difficult as controlling the wind.