Datasets:

knowrohit07

/

gita_dataset

like 3

1

1-3

Dhritarashtra said: What did my (people) and the Pandavas do, O Sangaya! when they assembled together on the holy field of Kurukshetra, desirous to do battle? Sangaya said: Seeing the army of the Pandavas drawn up in battlearray, the prince Duryodhana approached his preceptor, and spoke (these) words: `O preceptor! observe this grand army of the sons of Pandu, drawn up in battle-array by your talented pupil, the son of Drupada.

1

2-4

Sangaya said: Seeing the army of the Pandavas drawn up in battlearray, the prince Duryodhana approached his preceptor, and spoke (these) words: `O preceptor! observe this grand army of the sons of Pandu, drawn up in battle-array by your talented pupil, the son of Drupada. In it are heroes (bearing) large bows, the equals of Bhima and Arguna in battle (namely), Yuyudhana, Virata, and Drupada, the master of a great car, and

1

3-5

`O preceptor! observe this grand army of the sons of Pandu, drawn up in battle-array by your talented pupil, the son of Drupada. In it are heroes (bearing) large bows, the equals of Bhima and Arguna in battle (namely), Yuyudhana, Virata, and Drupada, the master of a great car, and Dhrishtaketu, Kekitana, and the valiant king of Kasi, Purugit and Kuntibhoga, and that eminent man Saibya;

1

4-6

In it are heroes (bearing) large bows, the equals of Bhima and Arguna in battle (namely), Yuyudhana, Virata, and Drupada, the master of a great car, and Dhrishtaketu, Kekitana, and the valiant king of Kasi, Purugit and Kuntibhoga, and that eminent man Saibya; the heroic Yudhamanyu, the valiant Uttamaugas, the son of Subhadra, and the sons of Draupadi all masters of great cars.

1

5-7

Dhrishtaketu, Kekitana, and the valiant king of Kasi, Purugit and Kuntibhoga, and that eminent man Saibya; the heroic Yudhamanyu, the valiant Uttamaugas, the son of Subhadra, and the sons of Draupadi all masters of great cars. And now, O best of Brahmanas! learn who are most distinguished among us, and are leaders of my army. I will name them to you, in order that you may know them well.

1

6-8

the heroic Yudhamanyu, the valiant Uttamaugas, the son of Subhadra, and the sons of Draupadi all masters of great cars. And now, O best of Brahmanas! learn who are most distinguished among us, and are leaders of my army. I will name them to you, in order that you may know them well. Yourself, and Bhishma, and Karna, and Kripa the victor of (many) battles; Asvatthaman, and Vikarna, and also the son of Somadatta,

1

7-9

And now, O best of Brahmanas! learn who are most distinguished among us, and are leaders of my army. I will name them to you, in order that you may know them well. Yourself, and Bhishma, and Karna, and Kripa the victor of (many) battles; Asvatthaman, and Vikarna, and also the son of Somadatta, and many other brave men, who have given up their lives for me, who fight with various weapons, (and are) all dexterous in battle.

1

8-10

Yourself, and Bhishma, and Karna, and Kripa the victor of (many) battles; Asvatthaman, and Vikarna, and also the son of Somadatta, and many other brave men, who have given up their lives for me, who fight with various weapons, (and are) all dexterous in battle. Thus our army which is protected by Bhishma is unlimited; while this army of theirs which is protected by Bhima is very limited.

1

9-11

and many other brave men, who have given up their lives for me, who fight with various weapons, (and are) all dexterous in battle. Thus our army which is protected by Bhishma is unlimited; while this army of theirs which is protected by Bhima is very limited. And therefore do ye all, occupying respectively the positions I assigned to you, protect Bhishma only.'

1

10-12

Thus our army which is protected by Bhishma is unlimited; while this army of theirs which is protected by Bhima is very limited. And therefore do ye all, occupying respectively the positions I assigned to you, protect Bhishma only.' Then his powerful grandsire, Bhishma, the oldest of the Kauravas, roaring aloud like a lion, blew his conch, (thereby) affording delight to Duryodhana.

1

11-13

And therefore do ye all, occupying respectively the positions I assigned to you, protect Bhishma only.' Then his powerful grandsire, Bhishma, the oldest of the Kauravas, roaring aloud like a lion, blew his conch, (thereby) affording delight to Duryodhana. And then all at once, conchs, and kettledrums, and tabors, and trumpets were played upon; and there was a tumultuous din.

1

12-14

Then his powerful grandsire, Bhishma, the oldest of the Kauravas, roaring aloud like a lion, blew his conch, (thereby) affording delight to Duryodhana. And then all at once, conchs, and kettledrums, and tabors, and trumpets were played upon; and there was a tumultuous din. Then, too, Madhava and the son of Pandu (Arguna), seated in a grand chariot to which white steeds were yoked, blew their heavenly conchs.

1

13-15

And then all at once, conchs, and kettledrums, and tabors, and trumpets were played upon; and there was a tumultuous din. Then, too, Madhava and the son of Pandu (Arguna), seated in a grand chariot to which white steeds were yoked, blew their heavenly conchs. Hrishikesa blew the Pankaganya, and Dhanangaya the Devadatta, and Bhima, (the doer) of fearful deeds, blew the great conch Paundra.

1

14-16

Then, too, Madhava and the son of Pandu (Arguna), seated in a grand chariot to which white steeds were yoked, blew their heavenly conchs. Hrishikesa blew the Pankaganya, and Dhanangaya the Devadatta, and Bhima, (the doer) of fearful deeds, blew the great conch Paundra. King Yudhishthira, the son of Kunti, blew the Anantavigaya and Nakula and Sahadeva (respectively) the Sughosha and Manipushpaka.

1

15-17

Hrishikesa blew the Pankaganya, and Dhanangaya the Devadatta, and Bhima, (the doer) of fearful deeds, blew the great conch Paundra. King Yudhishthira, the son of Kunti, blew the Anantavigaya and Nakula and Sahadeva (respectively) the Sughosha and Manipushpaka. And the king of Kasi, too, who has an excellent bow, and Sikhandin, the master of a great car, and Dhrishtadyumna, Virata, and the unconquered Satyaki, and

1

16-18

King Yudhishthira, the son of Kunti, blew the Anantavigaya and Nakula and Sahadeva (respectively) the Sughosha and Manipushpaka. And the king of Kasi, too, who has an excellent bow, and Sikhandin, the master of a great car, and Dhrishtadyumna, Virata, and the unconquered Satyaki, and Drupada, and the sons of Draupadi, and the son of Subhadra, of mighty arms, blew conchs severally from all sides, O king of the earth!

1

17-19

And the king of Kasi, too, who has an excellent bow, and Sikhandin, the master of a great car, and Dhrishtadyumna, Virata, and the unconquered Satyaki, and Drupada, and the sons of Draupadi, and the son of Subhadra, of mighty arms, blew conchs severally from all sides, O king of the earth! That tumultuous din rent the hearts of all (the people) of Dhritarashtra's (party), causing reverberations throughout heaven and earth.

1

18-20

Drupada, and the sons of Draupadi, and the son of Subhadra, of mighty arms, blew conchs severally from all sides, O king of the earth! That tumultuous din rent the hearts of all (the people) of Dhritarashtra's (party), causing reverberations throughout heaven and earth. Then seeing (the people of) Dhritarashtra's party regularly marshalled, the son of Pandu, whose standard is the ape, raised his bow, after the discharge of missiles had commenced, and O king of the earth! spake these words to Hrishikesa:

1

19-21

That tumultuous din rent the hearts of all (the people) of Dhritarashtra's (party), causing reverberations throughout heaven and earth. Then seeing (the people of) Dhritarashtra's party regularly marshalled, the son of Pandu, whose standard is the ape, raised his bow, after the discharge of missiles had commenced, and O king of the earth! spake these words to Hrishikesa: `O undegraded one! station my chariot between the two armies,

1

20-22

Then seeing (the people of) Dhritarashtra's party regularly marshalled, the son of Pandu, whose standard is the ape, raised his bow, after the discharge of missiles had commenced, and O king of the earth! spake these words to Hrishikesa: `O undegraded one! station my chariot between the two armies, while I observe those, who stand here desirous to engage in battle, and with whom, in the labours of this struggle, I must do battle.

1

21-23

`O undegraded one! station my chariot between the two armies, while I observe those, who stand here desirous to engage in battle, and with whom, in the labours of this struggle, I must do battle. I will observe those who are assembled here and who are about to engage in battle, wishing to do service in battle to the evil-minded son of Dhritarashtra.'

1

22-24

while I observe those, who stand here desirous to engage in battle, and with whom, in the labours of this struggle, I must do battle. I will observe those who are assembled here and who are about to engage in battle, wishing to do service in battle to the evil-minded son of Dhritarashtra.' Sangaya said: Thus addressed by Gudakesa, O descendant of Bharata! Hrishikesa stationed that excellent chariot between the two armies, in front of Bhishma and Drona and of all the kings of the earth,

1

23-25

I will observe those who are assembled here and who are about to engage in battle, wishing to do service in battle to the evil-minded son of Dhritarashtra.' Sangaya said: Thus addressed by Gudakesa, O descendant of Bharata! Hrishikesa stationed that excellent chariot between the two armies, in front of Bhishma and Drona and of all the kings of the earth, and said: `O son of Pritha! look at these assembled Kauravas.'

1

24-26

Sangaya said: Thus addressed by Gudakesa, O descendant of Bharata! Hrishikesa stationed that excellent chariot between the two armies, in front of Bhishma and Drona and of all the kings of the earth, and said: `O son of Pritha! look at these assembled Kauravas.' There the son of Pritha saw in both armies, fathers and grandfathers, preceptors, maternal uncles, brothers, sons, grandsons, companions, fathers-in-law, as well as friends.

1

25-27

and said: `O son of Pritha! look at these assembled Kauravas.' There the son of Pritha saw in both armies, fathers and grandfathers, preceptors, maternal uncles, brothers, sons, grandsons, companions, fathers-in-law, as well as friends. And seeing all those kinsmen standing (there), the son of Kunti was overcome by excessive pity, and spake thus despondingly.

1

26-28

There the son of Pritha saw in both armies, fathers and grandfathers, preceptors, maternal uncles, brothers, sons, grandsons, companions, fathers-in-law, as well as friends. And seeing all those kinsmen standing (there), the son of Kunti was overcome by excessive pity, and spake thus despondingly. Arguna said: Seeing these kinsmen, O Krishna! standing (here) anxious to engage in battle, my limbs droop down:

1

27-29

And seeing all those kinsmen standing (there), the son of Kunti was overcome by excessive pity, and spake thus despondingly. Arguna said: Seeing these kinsmen, O Krishna! standing (here) anxious to engage in battle, my limbs droop down: my mouth is quite dried up; a tremor comes over my body; and my hairs stand on end; the Gandiva (bow) slips from my hand; my skin burns intensely.

1

28-30

Arguna said: Seeing these kinsmen, O Krishna! standing (here) anxious to engage in battle, my limbs droop down: my mouth is quite dried up; a tremor comes over my body; and my hairs stand on end; the Gandiva (bow) slips from my hand; my skin burns intensely. I am unable, too, to stand up; my mind whirls round, as it were; O Kesava! I see adverse omens;

1

29-31

my mouth is quite dried up; a tremor comes over my body; and my hairs stand on end; the Gandiva (bow) slips from my hand; my skin burns intensely. I am unable, too, to stand up; my mind whirls round, as it were; O Kesava! I see adverse omens; and I do not perceive any good (likely to accrue) after killing (my) kinsmen in the battle. I do not wish for victory, O Krishna! nor sovereignty, nor pleasures:

1

30-32

I am unable, too, to stand up; my mind whirls round, as it were; O Kesava! I see adverse omens; and I do not perceive any good (likely to accrue) after killing (my) kinsmen in the battle. I do not wish for victory, O Krishna! nor sovereignty, nor pleasures: what is sovereignty to us, O Govinda! what enjoyments, and even life?

1

31-33

and I do not perceive any good (likely to accrue) after killing (my) kinsmen in the battle. I do not wish for victory, O Krishna! nor sovereignty, nor pleasures: what is sovereignty to us, O Govinda! what enjoyments, and even life? Even those, for whose sake we desire sovereignty, enjoyments, and pleasures, are standing here for battle, abandoning life and wealth-preceptors, fathers, sons as well as grandfathers,

1

32-34

what is sovereignty to us, O Govinda! what enjoyments, and even life? Even those, for whose sake we desire sovereignty, enjoyments, and pleasures, are standing here for battle, abandoning life and wealth-preceptors, fathers, sons as well as grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, as also (other) relatives. These I do not wish to kill, though they kill (me), O destroyer of Madhu! even for the sake of sovereignty over the three worlds, how much less then for this earth (alone)?

1

33-35

Even those, for whose sake we desire sovereignty, enjoyments, and pleasures, are standing here for battle, abandoning life and wealth-preceptors, fathers, sons as well as grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, as also (other) relatives. These I do not wish to kill, though they kill (me), O destroyer of Madhu! even for the sake of sovereignty over the three worlds, how much less then for this earth (alone)? What joy shall be ours, O Ganardana! after killing Dhritarishtra's sons?

1

34-36

maternal uncles, fathers-in-law, grandsons, brothers-in-law, as also (other) relatives. These I do not wish to kill, though they kill (me), O destroyer of Madhu! even for the sake of sovereignty over the three worlds, how much less then for this earth (alone)? What joy shall be ours, O Ganardana! after killing Dhritarishtra's sons? Killing these felons we shall only incur sin. Therefore it is not proper for us to kill our own kinsmen, the sons of Dhritarashtra. For how, O Madhava! shall we be happy after killing our own relatives?

1

35-37

What joy shall be ours, O Ganardana! after killing Dhritarishtra's sons? Killing these felons we shall only incur sin. Therefore it is not proper for us to kill our own kinsmen, the sons of Dhritarashtra. For how, O Madhava! shall we be happy after killing our own relatives? Although they have their consciences corrupted by avarice, they do not see the evils flowing from the extinction of a family, and the sin in treachery to friends;

1

36-38

Killing these felons we shall only incur sin. Therefore it is not proper for us to kill our own kinsmen, the sons of Dhritarashtra. For how, O Madhava! shall we be happy after killing our own relatives? Although they have their consciences corrupted by avarice, they do not see the evils flowing from the extinction of a family, and the sin in treachery to friends; still, O Ganardana! should not we, who do see the evils flowing from the extinction of a family, learn to refrain from that sin?

1

37-39

Although they have their consciences corrupted by avarice, they do not see the evils flowing from the extinction of a family, and the sin in treachery to friends; still, O Ganardana! should not we, who do see the evils flowing from the extinction of a family, learn to refrain from that sin? On the extinction of a family, the eternal rites of families are destroyed. Those rites being destroyed, impiety predominates over the whole family.

1

38-40

still, O Ganardana! should not we, who do see the evils flowing from the extinction of a family, learn to refrain from that sin? On the extinction of a family, the eternal rites of families are destroyed. Those rites being destroyed, impiety predominates over the whole family. In consequence of the predominance of impiety, O Krishna! the women of the family become corrupt; and the women becoming corrupt, O descendant of Vrishni! intermingling of castes results;

1

39-41

On the extinction of a family, the eternal rites of families are destroyed. Those rites being destroyed, impiety predominates over the whole family. In consequence of the predominance of impiety, O Krishna! the women of the family become corrupt; and the women becoming corrupt, O descendant of Vrishni! intermingling of castes results; that intermingling necessarily leads the family and the destroyers of the family to hell; for when the ceremonies of (offering) the balls of food and water (to them) fail, their ancestors fall down (to hell).

1

40-42

In consequence of the predominance of impiety, O Krishna! the women of the family become corrupt; and the women becoming corrupt, O descendant of Vrishni! intermingling of castes results; that intermingling necessarily leads the family and the destroyers of the family to hell; for when the ceremonies of (offering) the balls of food and water (to them) fail, their ancestors fall down (to hell). By these transgressions of the destroyers of families, which occasion interminglings of castes, the eternal rites of castes and rites of families are subverted.

1

41-43

that intermingling necessarily leads the family and the destroyers of the family to hell; for when the ceremonies of (offering) the balls of food and water (to them) fail, their ancestors fall down (to hell). By these transgressions of the destroyers of families, which occasion interminglings of castes, the eternal rites of castes and rites of families are subverted. And O Ganardana! we have heard that men whose family-rites are subverted, must necessarily live in hell.

1

42-44

By these transgressions of the destroyers of families, which occasion interminglings of castes, the eternal rites of castes and rites of families are subverted. And O Ganardana! we have heard that men whose family-rites are subverted, must necessarily live in hell. Alas! we are engaged in committing a heinous sin, seeing that we are making efforts for killing our own kinsmen out of greed of the pleasures of sovereignty.

1

43-45

And O Ganardana! we have heard that men whose family-rites are subverted, must necessarily live in hell. Alas! we are engaged in committing a heinous sin, seeing that we are making efforts for killing our own kinsmen out of greed of the pleasures of sovereignty. If the sons of Dhritarashtra, weapon in hand, were to kill me in battle, me being weaponless and not defending (myself), that would be better for me.

1

44-46

Alas! we are engaged in committing a heinous sin, seeing that we are making efforts for killing our own kinsmen out of greed of the pleasures of sovereignty. If the sons of Dhritarashtra, weapon in hand, were to kill me in battle, me being weaponless and not defending (myself), that would be better for me.

2

45-1

If the sons of Dhritarashtra, weapon in hand, were to kill me in battle, me being weaponless and not defending (myself), that would be better for me. Sangaya said: Having spoken thus, Arguna cast asde his bow together with the arrows, on the battle-field, and sat down in (his) chariot, with a mind agitated by grief. Sangaya said: To him, who was thus overcome with pity, and dejected, and whose eyes were full of tears and turbid, the destroyer of Madhu spoke these words.

2

46-2

Sangaya said: Having spoken thus, Arguna cast asde his bow together with the arrows, on the battle-field, and sat down in (his) chariot, with a mind agitated by grief. Sangaya said: To him, who was thus overcome with pity, and dejected, and whose eyes were full of tears and turbid, the destroyer of Madhu spoke these words. The Deity said: How (comes it that) this delusion, O Arguna! which is discarded by the good, which excludes from heaven, and occasions infamy, has overtaken you in this (place of) peril?

2

1-3

To him, who was thus overcome with pity, and dejected, and whose eyes were full of tears and turbid, the destroyer of Madhu spoke these words. The Deity said: How (comes it that) this delusion, O Arguna! which is discarded by the good, which excludes from heaven, and occasions infamy, has overtaken you in this (place of) peril? Be not effeminate, O son of Pritha! it is not worthy of you. Cast off this base weakness of heart, and arise, O terror of (your) foes!

2

2-4

The Deity said: How (comes it that) this delusion, O Arguna! which is discarded by the good, which excludes from heaven, and occasions infamy, has overtaken you in this (place of) peril? Be not effeminate, O son of Pritha! it is not worthy of you. Cast off this base weakness of heart, and arise, O terror of (your) foes! Arguna said: How, O destroyer of Madhu! shall I encounter with arrows in battle Bhisma and Drona both, O destroyer of enemies! entitled to reverence?

2

3-5

Be not effeminate, O son of Pritha! it is not worthy of you. Cast off this base weakness of heart, and arise, O terror of (your) foes! Arguna said: How, O destroyer of Madhu! shall I encounter with arrows in battle Bhisma and Drona both, O destroyer of enemies! entitled to reverence? Without killing (my) preceptors (men) of great glory it is better to live even on alms in this world. But if killing them, though that are avaricious of worldly goods, I should only enjoy blood-tainted enjoyments.

2

4-6

Arguna said: How, O destroyer of Madhu! shall I encounter with arrows in battle Bhisma and Drona both, O destroyer of enemies! entitled to reverence? Without killing (my) preceptors (men) of great glory it is better to live even on alms in this world. But if killing them, though that are avaricious of worldly goods, I should only enjoy blood-tainted enjoyments. Nor do we know which of the two is better for us whether that we should vanquish them, or that they should vanquish us. Even those, whom having killed, we do not wish to live even thse sons of Dhritarashtra stand (arrayed) against us.

2

5-7

Without killing (my) preceptors (men) of great glory it is better to live even on alms in this world. But if killing them, though that are avaricious of worldly goods, I should only enjoy blood-tainted enjoyments. Nor do we know which of the two is better for us whether that we should vanquish them, or that they should vanquish us. Even those, whom having killed, we do not wish to live even thse sons of Dhritarashtra stand (arrayed) against us. With a heart contaminated by the taint of helplessness, with a mind confounded about my duty, I ask you. Tell me what is assuredly good for me. I am your disciple: instruct me, who have thrown myself on your (indulgence).

2

6-8

Nor do we know which of the two is better for us whether that we should vanquish them, or that they should vanquish us. Even those, whom having killed, we do not wish to live even thse sons of Dhritarashtra stand (arrayed) against us. With a heart contaminated by the taint of helplessness, with a mind confounded about my duty, I ask you. Tell me what is assuredly good for me. I am your disciple: instruct me, who have thrown myself on your (indulgence). For I do not perceive what is to dispel that grief which will dry up my organs after I shall have obtained a properous kingdom on earth without a foe, or even the sovereignty of the gods.

2

7-9

With a heart contaminated by the taint of helplessness, with a mind confounded about my duty, I ask you. Tell me what is assuredly good for me. I am your disciple: instruct me, who have thrown myself on your (indulgence). For I do not perceive what is to dispel that grief which will dry up my organs after I shall have obtained a properous kingdom on earth without a foe, or even the sovereignty of the gods. Sangaya said: Having spoken thus to Hrishikesa, O terror of (your) foes! Gudakesa said to Govinda, `I shall not engage in battle;' and verily remain silent.

2

8-10

For I do not perceive what is to dispel that grief which will dry up my organs after I shall have obtained a properous kingdom on earth without a foe, or even the sovereignty of the gods. Sangaya said: Having spoken thus to Hrishikesa, O terror of (your) foes! Gudakesa said to Govinda, `I shall not engage in battle;' and verily remain silent. To him thus desponding between two armies, O descedant of Bharata! Hrishikesa spoke these words with a slight smile.

2

9-11

Sangaya said: Having spoken thus to Hrishikesa, O terror of (your) foes! Gudakesa said to Govinda, `I shall not engage in battle;' and verily remain silent. To him thus desponding between two armies, O descedant of Bharata! Hrishikesa spoke these words with a slight smile. The Deity said: You have grieved for those who deserve no grief, and you speak words of wisdom. Learned men grieve not for the living nor the dead.

2

10-12

To him thus desponding between two armies, O descedant of Bharata! Hrishikesa spoke these words with a slight smile. The Deity said: You have grieved for those who deserve no grief, and you speak words of wisdom. Learned men grieve not for the living nor the dead. Never did I not exist, nor you, nor these rulers of men; nor will any one of us ever hereafter cease to be.

2

11-13

The Deity said: You have grieved for those who deserve no grief, and you speak words of wisdom. Learned men grieve not for the living nor the dead. Never did I not exist, nor you, nor these rulers of men; nor will any one of us ever hereafter cease to be. As in this body, infancy and youth and old age (come) to the embodied (self), so does the acquisition of another body; a sensible man is not deceived about that.

2

12-14

Never did I not exist, nor you, nor these rulers of men; nor will any one of us ever hereafter cease to be. As in this body, infancy and youth and old age (come) to the embodied (self), so does the acquisition of another body; a sensible man is not deceived about that. The contacts of the senses, O son of Kunti! which produce cold and heat, pleasure and pain, are not permanent, they are for ever coming and going. Bear them, O descendant of Bharata!

2

13-15

As in this body, infancy and youth and old age (come) to the embodied (self), so does the acquisition of another body; a sensible man is not deceived about that. The contacts of the senses, O son of Kunti! which produce cold and heat, pleasure and pain, are not permanent, they are for ever coming and going. Bear them, O descendant of Bharata! For, O chief of men! that sensible man whom they afflict not, (pain and pleasure being alike to him), he merits immortality.

2

14-16

The contacts of the senses, O son of Kunti! which produce cold and heat, pleasure and pain, are not permanent, they are for ever coming and going. Bear them, O descendant of Bharata! For, O chief of men! that sensible man whom they afflict not, (pain and pleasure being alike to him), he merits immortality. There is no existence for that which is unreal; there is no non-existence for that which is real. And the (correct) conclusion about both is perceived by those who perceive the truth.

2

15-17

For, O chief of men! that sensible man whom they afflict not, (pain and pleasure being alike to him), he merits immortality. There is no existence for that which is unreal; there is no non-existence for that which is real. And the (correct) conclusion about both is perceived by those who perceive the truth. Know that to be indestructible which pervades all this; the destruction of that inexhaustible (principle) none can bring about.

2

16-18

There is no existence for that which is unreal; there is no non-existence for that which is real. And the (correct) conclusion about both is perceived by those who perceive the truth. Know that to be indestructible which pervades all this; the destruction of that inexhaustible (principle) none can bring about. These bodies appertaining to the embodied (self) which is eternal, indestructible, and indefinable, are declared to be perishable; therefore do engage in battle, O descendant of Bharata!

2

17-19

Know that to be indestructible which pervades all this; the destruction of that inexhaustible (principle) none can bring about. These bodies appertaining to the embodied (self) which is eternal, indestructible, and indefinable, are declared to be perishable; therefore do engage in battle, O descendant of Bharata! He who thinks one to be the killer and he who thinks one to be killed, both know nothing. He kills not, is not killed.

2

18-20

These bodies appertaining to the embodied (self) which is eternal, indestructible, and indefinable, are declared to be perishable; therefore do engage in battle, O descendant of Bharata! He who thinks one to be the killer and he who thinks one to be killed, both know nothing. He kills not, is not killed. He is not born, nor does he ever die, nor, having existed, does he exist no more.

2

19-21

He who thinks one to be the killer and he who thinks one to be killed, both know nothing. He kills not, is not killed. He is not born, nor does he ever die, nor, having existed, does he exist no more. Unborn, everlasting, unchangeable, and very ancient, he is not killed when the body is killed. O son of Pritha! how can that man who knows the self thus to be indestructible, everlasting, unborn, and imperishable, kill any one, or cause any one to be killed?

2

20-22

He is not born, nor does he ever die, nor, having existed, does he exist no more. Unborn, everlasting, unchangeable, and very ancient, he is not killed when the body is killed. O son of Pritha! how can that man who knows the self thus to be indestructible, everlasting, unborn, and imperishable, kill any one, or cause any one to be killed? As a man, casting off old clothes, puts on others and new ones, so the embodied (self), casting off old bodies, goes to others and new ones.

2

21-23

Unborn, everlasting, unchangeable, and very ancient, he is not killed when the body is killed. O son of Pritha! how can that man who knows the self thus to be indestructible, everlasting, unborn, and imperishable, kill any one, or cause any one to be killed? As a man, casting off old clothes, puts on others and new ones, so the embodied (self), casting off old bodies, goes to others and new ones. Weapons do not divide the self (into pieces); fire does not burn it; waters do not moisten it; the wind does not dry it up.

2

22-24

As a man, casting off old clothes, puts on others and new ones, so the embodied (self), casting off old bodies, goes to others and new ones. Weapons do not divide the self (into pieces); fire does not burn it; waters do not moisten it; the wind does not dry it up. It is not divisible; it is not combustible; it is not to be moistened; it is not to be dried up. It is everlasting, all-pervading, stable, firm, and eternal. It is said to be unperceived, to be unthinkable, to be unchangeable.

2

23-25

Weapons do not divide the self (into pieces); fire does not burn it; waters do not moisten it; the wind does not dry it up. It is not divisible; it is not combustible; it is not to be moistened; it is not to be dried up. It is everlasting, all-pervading, stable, firm, and eternal. It is said to be unperceived, to be unthinkable, to be unchangeable. Therefore knowing it to be such, you ought not to grieve.

2

24-26

It is not divisible; it is not combustible; it is not to be moistened; it is not to be dried up. It is everlasting, all-pervading, stable, firm, and eternal. It is said to be unperceived, to be unthinkable, to be unchangeable. Therefore knowing it to be such, you ought not to grieve. But even if you think that the self is constantly born, and constantly dies, still, O you of mighty arms! you ought not to grieve thus.

2

25-27

Therefore knowing it to be such, you ought not to grieve. But even if you think that the self is constantly born, and constantly dies, still, O you of mighty arms! you ought not to grieve thus. For to one that is born, death is certain; and to one that dies, birth is certain. Therefore about (this) unavoidable thing, you ought not to grieve.

2

26-28

But even if you think that the self is constantly born, and constantly dies, still, O you of mighty arms! you ought not to grieve thus. For to one that is born, death is certain; and to one that dies, birth is certain. Therefore about (this) unavoidable thing, you ought not to grieve. The source of things, O descendant of Bharata! is unperceived; their middle state is perceived; and their end again is unperceived. What (occasion is there for any) lamentation regarding them?

2

27-29

For to one that is born, death is certain; and to one that dies, birth is certain. Therefore about (this) unavoidable thing, you ought not to grieve. The source of things, O descendant of Bharata! is unperceived; their middle state is perceived; and their end again is unperceived. What (occasion is there for any) lamentation regarding them? One looks upon it as a wonder; another similarly speaks of it as a wonder; another too hears of it as a wonder; and even after having heard of it, no one does really know it.

2

28-30

The source of things, O descendant of Bharata! is unperceived; their middle state is perceived; and their end again is unperceived. What (occasion is there for any) lamentation regarding them? One looks upon it as a wonder; another similarly speaks of it as a wonder; another too hears of it as a wonder; and even after having heard of it, no one does really know it. This embodied (self), O descendant of Bharata! within every one's body is ever indestructible. Therefore you ought not to grieve for any being.

2

29-31

One looks upon it as a wonder; another similarly speaks of it as a wonder; another too hears of it as a wonder; and even after having heard of it, no one does really know it. This embodied (self), O descendant of Bharata! within every one's body is ever indestructible. Therefore you ought not to grieve for any being. Having regard to your own duty also, you ought not to falter, for there is nothing better for a Kshatriya than a righteous battle.

2

30-32

This embodied (self), O descendant of Bharata! within every one's body is ever indestructible. Therefore you ought not to grieve for any being. Having regard to your own duty also, you ought not to falter, for there is nothing better for a Kshatriya than a righteous battle. Happy those Kshatriyas, O son of Pritha! who can find such a battle (to fight) come of itself an open door to heaven!

2

31-33

Having regard to your own duty also, you ought not to falter, for there is nothing better for a Kshatriya than a righteous battle. Happy those Kshatriyas, O son of Pritha! who can find such a battle (to fight) come of itself an open door to heaven! But if you will not fight this righteous battle, then you will have abandoned your own duty and your fame, and you will incur sin.

2

32-34

Happy those Kshatriyas, O son of Pritha! who can find such a battle (to fight) come of itself an open door to heaven! But if you will not fight this righteous battle, then you will have abandoned your own duty and your fame, and you will incur sin. All beings, too, will tell of your everlasting infamy; and to one who has been honoured, infamy is (a) greater (evil) than death.

2

33-35

But if you will not fight this righteous battle, then you will have abandoned your own duty and your fame, and you will incur sin. All beings, too, will tell of your everlasting infamy; and to one who has been honoured, infamy is (a) greater (evil) than death. (Warriors who are) masters of great cars will think that you abstained from the battle through fear, and having been highly thought of by them, you will fall down to littleness.

2

34-36

All beings, too, will tell of your everlasting infamy; and to one who has been honoured, infamy is (a) greater (evil) than death. (Warriors who are) masters of great cars will think that you abstained from the battle through fear, and having been highly thought of by them, you will fall down to littleness. Your enemies, too, decrying your power, will speak much about you that should not be spoken. And what, indeed, more lamentable than that?

2

35-37

(Warriors who are) masters of great cars will think that you abstained from the battle through fear, and having been highly thought of by them, you will fall down to littleness. Your enemies, too, decrying your power, will speak much about you that should not be spoken. And what, indeed, more lamentable than that? Killed, you will obtain heaven; victorious, you will enjoy the earth. Therefore arise, O son of Kunti! resolved to (engage in) battle.

2

36-38

Your enemies, too, decrying your power, will speak much about you that should not be spoken. And what, indeed, more lamentable than that? Killed, you will obtain heaven; victorious, you will enjoy the earth. Therefore arise, O son of Kunti! resolved to (engage in) battle. Looking on pleasure and pain, on gain and loss, on victory and defeat as the same, prepare for battle, and thus you will not incur sin.

2

37-39

Killed, you will obtain heaven; victorious, you will enjoy the earth. Therefore arise, O son of Kunti! resolved to (engage in) battle. Looking on pleasure and pain, on gain and loss, on victory and defeat as the same, prepare for battle, and thus you will not incur sin. The knowledge here declared to you is that relating to the Sankhya. Now hear that relating to the Yoga. Possessed of this knowledge, O son of Pritha! you will cast off the bonds of action.

2

38-40

Looking on pleasure and pain, on gain and loss, on victory and defeat as the same, prepare for battle, and thus you will not incur sin. The knowledge here declared to you is that relating to the Sankhya. Now hear that relating to the Yoga. Possessed of this knowledge, O son of Pritha! you will cast off the bonds of action. In this (path to final emancipation) nothing that is commenced becomes abortive; no obstacles exist; and even a little of this (form of) piety protects one from great danger.

2

39-41

The knowledge here declared to you is that relating to the Sankhya. Now hear that relating to the Yoga. Possessed of this knowledge, O son of Pritha! you will cast off the bonds of action. In this (path to final emancipation) nothing that is commenced becomes abortive; no obstacles exist; and even a little of this (form of) piety protects one from great danger. There is here O descendant of Kuru! but one state of mind consisting in firm understanding. But the states of mind of those who have no firm understanding are manifold and endless.

2

40-42

In this (path to final emancipation) nothing that is commenced becomes abortive; no obstacles exist; and even a little of this (form of) piety protects one from great danger. There is here O descendant of Kuru! but one state of mind consisting in firm understanding. But the states of mind of those who have no firm understanding are manifold and endless. The state of mind which consists in firm understanding regarding steady contemplation does not belong to those; O son of Pritha! who are strongly attached to (worldly) pleasures and power, and whose minds are drawn away by that flowery talk which is full of (the ordinances of)

2

41-43

There is here O descendant of Kuru! but one state of mind consisting in firm understanding. But the states of mind of those who have no firm understanding are manifold and endless. The state of mind which consists in firm understanding regarding steady contemplation does not belong to those; O son of Pritha! who are strongly attached to (worldly) pleasures and power, and whose minds are drawn away by that flowery talk which is full of (the ordinances of) specific acts for the attainment of (those) pleasures and (that) power, and which promises birth as the fruit of acts (that flowery talk) which those unwise ones utter,

2

42-44

The state of mind which consists in firm understanding regarding steady contemplation does not belong to those; O son of Pritha! who are strongly attached to (worldly) pleasures and power, and whose minds are drawn away by that flowery talk which is full of (the ordinances of) specific acts for the attainment of (those) pleasures and (that) power, and which promises birth as the fruit of acts (that flowery talk) which those unwise ones utter, who are enamoured of Vedic words, who say there is nothing, else, who are full of desires, and whose goal is heaven.

2

43-45

specific acts for the attainment of (those) pleasures and (that) power, and which promises birth as the fruit of acts (that flowery talk) which those unwise ones utter, who are enamoured of Vedic words, who say there is nothing, else, who are full of desires, and whose goal is heaven. The Vedas (merely) relate to the effects of the three qualities; do you, O Arguna! rise above those effects of the three qualities, and be free from the pairs of opposites, always preserve courage, be free from anxiety for new acquisitions or protection of old acquisitions, and be self-controlled.

2

44-46

who are enamoured of Vedic words, who say there is nothing, else, who are full of desires, and whose goal is heaven. The Vedas (merely) relate to the effects of the three qualities; do you, O Arguna! rise above those effects of the three qualities, and be free from the pairs of opposites, always preserve courage, be free from anxiety for new acquisitions or protection of old acquisitions, and be self-controlled. To the instructed Brahmana, there is in all the Vedas as much utility as in a reservoir of water into which waters flow from all sides.

2

45-47

The Vedas (merely) relate to the effects of the three qualities; do you, O Arguna! rise above those effects of the three qualities, and be free from the pairs of opposites, always preserve courage, be free from anxiety for new acquisitions or protection of old acquisitions, and be self-controlled. To the instructed Brahmana, there is in all the Vedas as much utility as in a reservoir of water into which waters flow from all sides. Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction.

2

46-48

To the instructed Brahmana, there is in all the Vedas as much utility as in a reservoir of water into which waters flow from all sides. Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction. Having recourse to devotion, O Dhanangaya! perform actions, casting off (all) attachment, and being equable in success or ill-success; (such) equability is called devotion.

2

47-49

Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction. Having recourse to devotion, O Dhanangaya! perform actions, casting off (all) attachment, and being equable in success or ill-success; (such) equability is called devotion. Action, O Dhanangaya! is far inferior to the devotion of the mind.

2

48-50

Having recourse to devotion, O Dhanangaya! perform actions, casting off (all) attachment, and being equable in success or ill-success; (such) equability is called devotion. Action, O Dhanangaya! is far inferior to the devotion of the mind. In that devotion seek shelterWretched are those whose motive (to action) is the fruit (of action). He who has obtained devotion in this world casts off both merit and sin. Therefore apply yourself to devotion; devotion in (all) actions is wisdom.

2

49-51

Action, O Dhanangaya! is far inferior to the devotion of the mind. In that devotion seek shelterWretched are those whose motive (to action) is the fruit (of action). He who has obtained devotion in this world casts off both merit and sin. Therefore apply yourself to devotion; devotion in (all) actions is wisdom. The wise who have obtained devotion cast off the fruit of action; and released from the shackles of (repeated) births, repair to that seat where there is no unhappiness.

2

50-52

In that devotion seek shelterWretched are those whose motive (to action) is the fruit (of action). He who has obtained devotion in this world casts off both merit and sin. Therefore apply yourself to devotion; devotion in (all) actions is wisdom. The wise who have obtained devotion cast off the fruit of action; and released from the shackles of (repeated) births, repair to that seat where there is no unhappiness. When your mind shall have crossed beyond the taint of delusion, then will you become indifferent to all that you have heard or will hear.

2

51-53

The wise who have obtained devotion cast off the fruit of action; and released from the shackles of (repeated) births, repair to that seat where there is no unhappiness. When your mind shall have crossed beyond the taint of delusion, then will you become indifferent to all that you have heard or will hear. When your mind, that was confounded by what you have heard, will stand firm and steady in contemplation, then will you acquire devotion.

2

52-54

When your mind shall have crossed beyond the taint of delusion, then will you become indifferent to all that you have heard or will hear. When your mind, that was confounded by what you have heard, will stand firm and steady in contemplation, then will you acquire devotion. Arguna said: What are the characteristics, O Kesava! of one whose mind is steady, and who is intent on contemplation? How should one of a steady mind speak, how sit, how move?

2

53-55

When your mind, that was confounded by what you have heard, will stand firm and steady in contemplation, then will you acquire devotion. Arguna said: What are the characteristics, O Kesava! of one whose mind is steady, and who is intent on contemplation? How should one of a steady mind speak, how sit, how move? The Deity said: When a man, O son of Pritha! abandons all the desires of his heart, and is pleased in his self only and by his self, he is then called of a steady mind.

2

54-56

Arguna said: What are the characteristics, O Kesava! of one whose mind is steady, and who is intent on contemplation? How should one of a steady mind speak, how sit, how move? The Deity said: When a man, O son of Pritha! abandons all the desires of his heart, and is pleased in his self only and by his self, he is then called of a steady mind. He whose heart is not agitated in the midst of calamities, who has no longing for pleasures, and from whom (the feelings of) affection, fear, and wrath have departed, is called a sage of a steady mind.