" Contents of the Gita Summarized "
CHP. No.
Bhagavad-gita 2.13

Chapter 2, Verse 1.

sanjaya uvaca
tam tatha kripayavistam asru-purnakuleksanam
visidantam idam vakyam uvaca madhusudanah

Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana, Krsna, spoke the following words.

Chapter 2, Verse 2.

sri-bhagavan uvaca
kutas tva kasmalam idam visame samupasthitam
anarya-justam asvargyam akirti-karam arjuna

The Supreme Person [Bhagavan] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy.

Chapter 2, Verse 3.

klaibyam ma sma gamah partha naitat tvayy upapadyate
ksudram hridaya-daurbalyam tyaktvottistha parantapa

O son of Prtha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

Chapter 2, Verse 4.

arjuna uvaca
katham bhismam aham sankhye dronam ca madhusudana
isubhih pratiyotsyami pujarhav ari-sudana

Arjuna said: O killer of Madhu [Krsna], how can I counterattack with arrows in battle men like Bhisma and Drona, who are worthy of my worship?

Chapter 2, Verse 5.

gurun ahatva hi mahanubhavan
sreyo bhoktum bhaiksyam apiha loke
hatvartha-kamams tu gurun ihaiva
bhunjiya bhogan rudhira-pradigdhan

It is better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though they are avaricious, they are nonetheless superiors. If they are killed, our spoils will be tainted with blood.

Chapter 2, Verse 6.

na caitad vidmah kataran no gariyo
yad va jayema yadi va no jayeyuh
yan eva hatva na jijivisamas
te ’vasthitah pramukhe dhartarastrah

Nor do we know which is better--conquering them or being conquered by them. The sons of Dhrtarastra, whom if we kill we should not care to live, are now standing before us on this battlefield.

Chapter 2, Verse 7.

prcchami tvam dharma-sammudha-cetah
yac chreyah syan niscitam bruhi tan me
shishyas te ’ham sadhi mam tvam prapannam

Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

Chapter 2, Verse 8.

na hi prapasyami mamapanudyad
yac chokam ucchosanam indriyanam
avapya bhumav asapatnam rddham
rajyam suranam api cadhipatyam

I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it even if I win an unrivaled kingdom on earth with sovereignty like the demigods in heaven.

Chapter 2, Verse 9.

sanjaya uvaca
evam uktva hrishikesham gudakeshah parantapah
na yotsya iti govindam uktva tusnim babhuva ha

Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krsna, "Govinda, I shall not fight," and fell silent.

Chapter 2, Verse 10.

tam uvaca hrishikeshah prahasann iva bharata
senayor ubhayor madhye visidantam idam vacah

O descendant of Bharata, at that time Krsna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.

Chapter 2, Verse 11.

sri-bhagavan uvaca
asocyan anvasocas tvam prajna-vadams ca bhasase
gatasun agatasums ca nanusocanti panditah

The Blessed Lord 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 the dead.

Chapter 2, Verse 12.

na tv evaham jatu nasam na tvam neme janadhipah
na caiva na bhavisyamah sarve vayam atah param

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.

Chapter 2, Verse 13.

dehino ’smin yatha dehe kaumaram yauvanam jara
tatha dehantara-praptir dhiras tatra na muhyati

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 self-realized soul is not bewildered by such a change.

Chapter 2, Verse 14.

matra-sparshas tu kaunteya sitosna-sukha-duhkha-dah
agamapayino ’nityas tams titiksasva bharata

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.

Chapter 2, Verse 15.

yam hi na vyathayanty ete purusham purusharsabha
sama-duhkha-sukham dhiram so ’mrtatvaya kalpate

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.

Chapter 2, Verse 16.

nasato vidyate bhavo nabhavo vidyate satah
ubhayor api drsto ’ntas tv anayos tattva-darshibhih

Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. This seers have concluded by studying the nature of both.

Chapter 2, Verse 17.

avinasi tu tad viddhi yena sarvam idam tatam
vinasam avyayasyasya na kascit kartum arhati

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

Chapter 2, Verse 18.

antavanta ime deha nityasyoktah saririnah
anasino ’prameyasya tasmad yudhyasva bharata

Only the material body of the indestructible, immeasurable and eternal living entity is subject to destruction; therefore, fight, O descendant of Bharata.

Chapter 2, Verse 19.

ya enam vetti hantaram yas cainam manyate hatam
ubhau tau na vijanito nayam hanti na hanyate

He who thinks that the living entity is the slayer or that he is slain, does not understand. One who is in knowledge knows that the self slays not nor is slain.

Chapter 2, Verse 20.

na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato ’yam purano
na hanyate hanyamane sarire

For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.

Chapter 2, Verse 21.

vedavinasinam nityam ya enam ajam avyayam
katham sa purushah partha kam ghatayati hanti kam

O Partha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill?

Chapter 2, Verse 22.

vasamsi jirnani yatha vihaya navani grhnati naro ’parani
tatha sarirani vihaya jirnany anyani samyati navani dehi

As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.

Chapter 2, Verse 23.

nainam chindanti shastrani nainam dahati pavakah
na cainam kledayanty apo na sosayati marutah

The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind.

Chapter 2, Verse 24.

acchedyo ’yam adahyo ’yam akledyo ’sosya eva ca
nityah sarva-gatah sthanur acalo ’yam sanatanah

This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.

Chapter 2, Verse 25.

avyakto ’yam acintyo ’yam avikaryo ’yam ucyate
tasmad evam viditvainam nanusocitum arhasi

It is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body.

Chapter 2, Verse 26.

atha cainam nitya-jatam nityam va manyase mrtam
tathapi tvam maha-baho nainam socitum arhasi

If, however, you think that the soul is perpetually born and always dies, still you still have no reason to lament, O mighty-armed.

Chapter 2, Verse 27.

jatasya hi dhruvo mrityur dhruvam janma mrtasya ca
tasmad apariharye ’rthe na tvam socitum arhasi

For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.

Chapter 2, Verse 28.

avyaktadini bhutani vyakta-madhyani bharata
avyakta-nidhanany eva tatra ka paridevana

All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation?

Chapter 2, Verse 29.

ascarya-vat pasyati kascid enam
ascarya-vad vadati tathaiva canyah
ascarya-vac cainam anyah srnoti
srutvapy enam veda na caiva kascit

Some look at the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

Chapter 2, Verse 30.

dehi nityam avadhyo ’yam dehe sarvasya bharata
tasmat sarvani bhutani na tvam socitum arhasi

O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.

Chapter 2, Verse 31.

sva-dharmam api caveksya na vikampitum arhasi
dharmyad dhi yuddhac chreyo ’nyat kshatriyasya na vidyate

Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

Chapter 2, Verse 32.

yadrcchaya copapannam svarga-dvaram apavrtam
sukhinah kshatriyah partha labhante yuddham idrsam

O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

Chapter 2, Verse 33.

atha cet tvam imam dharmyam sangramam na karishyasi
tatah sva-dharmam kirtim ca hitva papam avapsyasi

If, however, you do not fight this religious war, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.

Chapter 2, Verse 34.

akirtim capi bhutani kathayisyanti te ’vyayam
sambhavitasya cakirtir maranad atiricyate

People will always speak of your infamy, and for one who has been honored, dishonor is worse than death.

Chapter 2, Verse 35.

bhayad ranad uparatam mamsyante tvam maha-rathah
yesham ca tvam bahu-mato bhutva yasyasi laghavam

The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you a coward.

Chapter 2, Verse 36.

avacya-vadams ca bahun vadisyanti tavahitah
nindantas tava samarthyam tato duhkhataram nu kim

Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

Chapter 2, Verse 37.

hato va prapsyasi svargam jitva va bhoksyase mahim
tasmad uttistha kaunteya yuddhaya krta-niscayah

O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination.

Chapter 2, Verse 38.

sukha-duhkhe same kritva labhalabhau jayajayau
tato yuddhaya yujyasva naivam papam avapsyasi

Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat--and, by so doing, you shall never incur sin.

Chapter 2, Verse 39.

esa te ’bhihita sankhye buddhir yoge tv imam shrinu
buddhya yukto yaya partha karma-bandham prahasyasi

Thus far I have declared to you the analytical knowledge of sankhya philosophy. Now listen to the knowledge of yoga whereby one works without fruitive result. O son of Prtha, when you act by such intelligence, you can free yourself from the bondage of works.

Chapter 2, Verse 40.

nehabhikrama-naso ’sti pratyavayo na vidyate
sv-alpam apy asya dharmasya trayate mahato bhayat

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.

Chapter 2, Verse 41.

vyavasayatmika buddhir ekeha kuru-nandana
bahu-sakha hy anantas ca buddhayo ’vyavasayinam

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.

Chapter 2, Verse 42-43.

yam imam puspitam vacam pravadanty avipascitah
veda-vada-ratah partha nanyad astiti vadinah

kamatmanah svarga-para janma-karma-phala-pradam
kriya-visesa-bahulam bhogaisvarya-gatim prati

Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

Chapter 2, Verse 44.

bhogaisvarya-prasaktanam tayapahrta-cetasam
vyavasayatmika buddhih samadhau na vidhiyate

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 of devotional service to the Supreme Lord does not take place.

Chapter 2, Verse 45.

trai-gunya-visaya veda nistrai-gunyo bhavarjuna
nirdvandvo nitya-sattva-stho niryoga-ksema atmavan

The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.

Chapter 2, Verse 46.

yavan artha udapane sarvatah samplutodake
tavan sarveshu vedesu brahmanasya vijanatah

All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

Chapter 2, Verse 47.

karmany evadhikaras te ma phalesu kadacana
ma karma-phala-hetur bhur ma te sango ’stv akarmani

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.

Chapter 2, Verse 48.

yoga-sthah kuru karmani sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva samatvam yoga ucyate

Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.

Chapter 2, Verse 49.

durena hy avaram karma buddhi-yogad dhananjaya
buddhau saranam anviccha kripanah phala-hetavah

O Dhananjaya, rid yourself of all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers.

Chapter 2, Verse 50.

buddhi-yukto jahatiha ubhe sukrita-duskrte
tasmad yogaya yujyasva yogah karmasu kausalam

A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, O Arjuna, which is the art of all work.

Chapter 2, Verse 51.

karma-jam buddhi-yukta hi phalam tyaktva manisinah
janma-bandha-vinirmuktah padam gacchanty anamayam

The wise, engaged in devotional service, take refuge in the Lord, and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries.

Chapter 2, Verse 52.

yada te moha-kalilam buddhir vyatitarisyati
tada gantasi nirvedam srotavyasya srutasya ca

When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

Chapter 2, Verse 53.

shruti-vipratipanna te yada sthasyati niscala
samadhav acala buddhis tada yogam avapsyasi

When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.

Chapter 2, Verse 54.

arjuna uvaca
sthita-prajnasya ka bhasa samadhi-sthasya keshava
sthita-dhih kim prabhaseta kim asita vrajeta kim

Arjuna said: What are the symptoms of one whose consciousness is thus merged in Transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

Chapter 2, Verse 55.

sri-bhagavan uvaca
prajahati yada Kaman sarvan partha mano-gatan
atmany evatmana tustah sthita-prajnas tadocyate

The Blessed Lord said: O Partha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

Chapter 2, Verse 56.

duhkhesv anudvigna-manah sukhesu vigata-sprhah
vita-raga-bhaya-krodhah sthita-dhir munir ucyate

One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

Chapter 2, Verse 57.

yah sarvatranabhisnehas tat tat prapya subhasubham
nabhinandati na dvesti tasya prajna pratisthita

He who is without attachment, who does not rejoice when he obtains good, nor lament when he obtains evil, is firmly fixed in perfect knowledge.

Chapter 2, Verse 58.

yada samharate cayam kurmo ’nganiva sarvasah
indriyanindriyarthebhyas tasya prajna pratisthita

One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is to be understood as truly situated in knowledge.

Chapter 2, Verse 59.

visaya vinivartante niraharasya dehinah
rasa-varjam raso ’py asya param drishtva nivartate

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.

Chapter 2, Verse 60.

yatato hy api kaunteya purushasya vipascitah
indriyani pramathini haranti prasabham manah

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.

Chapter 2, Verse 61.

tani sarvani samyamya yukta asita mat-parah
vase hi yasyendriyani tasya prajna pratisthita

One who restrains his senses and fixes his consciousness upon Me, is known as a man of steady intelligence.

Chapter 2, Verse 62.

dhyayato visayan pumsah sangas tesupajayate
sangat sanjayate kamah kamat krodho ’bhijayate

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

Chapter 2, Verse 63.

krodhad bhavati sammohah bsammohat smriti-vibhramah
smriti-bhramsad buddhi-naso buddhi-nasat pranasyati

From anger, 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.

Chapter 2, Verse 64.

raga-dvesa-vimuktais tu visayan indriyais caran
atma-vasyair vidheyatma prasadam adhigacchati

One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.

Chapter 2, Verse 65.

prasade sarva-duhkhanam hanir asyopajayate
prasanna-cetaso hy asu buddhih paryavatisthate

For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one's intelligence soon becomes steady.

Chapter 2, Verse 66.

nasti buddhir ayuktasya na cayuktasya bhavana
na cabhavayatah shantir asantasya kutah sukham

One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?

Chapter 2, Verse 67.

indriyanam hi caratam yan mano ’nuvidhiyate
tad asya harati prajnam vayur navam ivambhasi

As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man's intelligence.

Chapter 2, Verse 68.

tasmad yasya maha-baho nigrhitani sarvasah
indriyanindriyarthebhyas vtasya prajna pratisthita

Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

Chapter 2, Verse 69.

ya nisa sarva-bhutanam tasyam jagarti samyami
yasyam jagrati bhutani sa nisa pasyato muneh

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

Chapter 2, Verse 70.

apuryamanam acala-pratishtham
samudram apah pravishanti yadvat
tadvat kama yam pravishanti sarve
sa shantim apnoti na kama-kami

A person who is not disturbed by the incessant flow of desires--that enter like rivers into the ocean which is ever being filled but is always still--can alone achieve peace, and not the man who strives to satisfy such desires.

Chapter 2, Verse 71.

vihaya kaman yah sarvan pumams carati nihsprhah
nirmamo nirahankarah sa shantim adhigacchati

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace.

Chapter 2, Verse 72.

esa brahmi sthitih partha nainam prapya vimuhyati
sthitvasyam anta-kale ’pi brahma-nirvanam rcchati

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. Being so situated, even at the hour of death, one can enter into the kingdom of God.


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