Bhisma Parwa 24

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Mahabharata 6.24

Bhisma Parwa 24

Bhagawad Gita 2

  1 संजय उवाच
      तं तथा कृपयाविष्टम अश्रुपूर्णाकुलेक्षणम
      विषीदन्तम इदं वाक्यम उवाच मधुसूदनः
  2 शरीभगवान उवाच
      कुतस तवा कश्मलम इदं विषमे समुपस्थितम
      अनार्यजुष्टम अस्वर्ग्यम अकीर्तिकरम अर्जुन
  3 कलैब्यं मा सम गमः पार्थ नैतत तवय्य उपपद्यते
      कषुद्रं हृदयदौर्बल्यं तयक्त्वॊत्तिष्ठ परंतप
  4 अर्जुन उवाच
      कथं भीष्मम अहं संख्ये दरॊणं च मधुसूदन
      इषुभिः परतियॊत्स्यामि पूजार्हाव अरिसूदन
  5 गुरून अहत्वा हि महानुभावाञ; शरेयॊ भॊक्तुं भैक्ष्यम अपीह लॊके
      हत्वार्थकामांस तु गुरून इहैव; भुञ्जीय भॊगान रुधिरप्रदिग्धान
  6 न चैतद विद्मः कतरन नॊ गरीयॊ; यद वा जयेम यदि वा नॊ जयेयुः
      यान एव हत्वा न जिजीविषामस; ते ऽवस्थिताः परमुखे धार्तराष्ट्राः
  7 कार्पण्यदॊषॊपहतस्वभावः; पृच्छामि तवां धर्मसंमूढचेताः
      यच छरेयः सयान निश्चितं बरूहि तन मे; शिष्यस ते ऽहं शाधि मां तवां परपन्नम
  8 न हि परपश्यामि ममापनुद्याद; यच छॊकम उच्छॊषणम इन्द्रियाणाम
      अवाप्य भूमाव असपत्नम ऋद्धं; राज्यं सुराणाम अपि चाधिपत्यम
  9 संजय उवाच
      एवम उक्त्वा हृषीकेशं गुडाकेशः परंतपः
      न यॊत्स्य इति गॊविन्दम उक्त्वा तूष्णीं बभूव ह
  10 तम उवाच हृषीकेशः परहसन्न इव भारत
     सेनयॊर उभयॊर मध्ये विषीदन्तम इदं वचः
 11 शरीभगवान उवाच
     अशॊच्यान अन्वशॊचस तवं परज्ञावादांश च भाषसे
     गतासून अगतासूंश च नानुशॊचन्ति पण्डिताः
 12 न तव एवाहं जातु नासं न तवं नेमे जनाधिपाः
     न चैव न भविष्यामः सर्वे वयम अतः परम
 13 देहिनॊ ऽसमिन यथा देहे कौमारं यौवनं जरा
     तथा देहान्तरप्राप्तिर धीरस तत्र न मुह्यति
 14 मात्रास्पर्शास तु कौन्तेय शीतॊष्णसुखदुःखदाः
     आगमापायिनॊ ऽनित्यास तांस तितिक्षस्व भारत
 15 यं हि न वयथयन्त्य एते पुरुषं पुरुषर्षभ
     समदुःखसुखं धीरं सॊ ऽमृतत्वाय कल्पते
 16 नासतॊ विद्यते भावॊ नाभावॊ विद्यते सतः
     उभयॊर अपि दृष्टॊ ऽनतस तव अनयॊस तत्त्वदर्शिभिः
 17 अविनाशि तु तद विद्धि येन सर्वम इदं ततम
     विनाशम अव्ययस्यास्य न कश चित कर्तुम अर्हति
 18 अन्तवन्त इमे देहा नित्यस्यॊक्ताः शरीरिणः
     अनाशिनॊ ऽपरमेयस्य तस्माद युध्यस्व भारत
 19 य एनं वेत्ति हन्तारं यश चैनं मन्यते हतम
     उभौ तौ न विजानीतॊ नायं हन्ति न हन्यते
 20 न जायते मरियते वा कदा चिन; नायं भूत्वा भविता वा न भूयः
     अजॊ नित्यः शाश्वतॊ ऽयं पुराणॊ; न हन्यते हन्यमाने शरीरे
 21 वेदाविनाशिनं नित्यं य एनम अजम अव्ययम
     कथं स पुरुषः पार्थ कं घातयति हन्ति कम
 22 वासांसि जीर्णानि यथा विहाय; नवानि गृह्णाति नरॊ ऽपराणि
     तथा शरीराणि विहाय जीर्णानि; अन्यानि संयाति नवानि देही
 23 नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः
     न चैनं कलेदयन्त्य आपॊ न शॊषयति मारुतः
 24 अच्छेद्यॊ ऽयम अदाह्यॊ ऽयम अक्लेद्यॊ ऽशॊष्य एव च
     नित्यः सर्वगतः सथाणुर अचलॊ ऽयं सनातनः
 25 अव्यक्तॊ ऽयम अचिन्त्यॊ ऽयम अविकार्यॊ ऽयम उच्यते
     तस्माद एवं विदित्वैनं नानुशॊचितुम अर्हसि
 26 अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम
     तथापि तवं महाबाहॊ नैवं शॊचितुम अर्हसि
 27 जातस्य हि धरुवॊ मृत्युर धरुवं जन्म मृतस्य च
     तस्माद अपरिहार्ये ऽरथे न तवं शॊचितुम अर्हसि
 28 अव्यक्तादीनि भूतानि वयक्तमध्यानि भारत
     अव्यक्तनिधनान्य एव तत्र का परिदेवना
 29 आश्चर्यवत पश्यति कश चिद एनम; आश्चर्यवद वदति तथैव चान्यः
     आश्चर्यवच चैनम अन्यः शृणॊति; शरुत्वाप्य एनं वेद न चैव कश चित
 30 देही नित्यम अवध्यॊ ऽयं देहे सर्वस्य भारत
     तस्मात सर्वाणि भूतानि न तवं शॊचितुम अर्हसि
 31 सवधर्मम अपि चावेक्ष्य न विकम्पितुम अर्हसि
     धर्म्याद धि युद्धाच छरेयॊ ऽनयत कषत्रियस्य न विद्यते
 32 यदृच्छया चॊपपन्नं सवर्गद्वारम अपावृतम
     सुखिनः कषत्रियाः पार्थ लभन्ते युद्धम ईदृशम
 33 अथ चेत तवम इमं धर्म्यं संग्रामं न करिष्यसि
     ततः सवधर्मं कीर्तिं च हित्वा पापम अवाप्स्यसि
 34 अकीर्तिं चापि भूतानि कथयिष्यन्ति ते ऽवययाम
     संभावितस्य चाकीर्तिर मरणाद अतिरिच्यते
 35 भयाद रणाद उपरतं मंस्यन्ते तवां महारथाः
     येषां च तवं बहुमतॊ भूत्वा यास्यसि लाघवम
 36 अवाच्यवादांश च बहून वदिष्यन्ति तवाहिताः
     निन्दन्तस तव सामर्थ्यं ततॊ दुःखतरं नु किम
 37 हतॊ वा पराप्स्यसि सवर्गं जित्वा वा भॊक्ष्यसे महीम
     तस्माद उत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः
 38 सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ
     ततॊ युद्धाय युज्यस्व नैवं पापम अवाप्स्यसि
 39 एषा ते ऽभिहिता सांख्ये बुद्धिर यॊगे तव इमां शृणु
     बुद्ध्या युक्तॊ यया पार्थ कर्मबन्धं परहास्यसि
 40 नेहाभिक्रमनाशॊ ऽसति परत्यवायॊ न विद्यते
     सवल्पम अप्य अस्य धर्मस्य तरायते महतॊ भयात
 41 वयवसायात्मिका बुद्धिर एकेह कुरुनन्दन
     बहुशाखा हय अनन्ताश च बुद्धयॊ ऽवयवसायिनाम
 42 याम इमां पुष्पितां वाचं परवदन्त्य अविपश्चितः
     वेदवादरताः पार्थ नान्यद अस्तीति वादिनः
 43 कामात्मानः सवर्गपरा जन्मकर्मफलप्रदाम
     करियाविशेषबहुलां भॊगैश्वर्यगतिं परति
 44 भॊगैश्वर्यप्रसक्तानां तयापहृतचेतसाम
     वयवसायात्मिका बुद्धिः समाधौ न विधीयते
 45 तरैगुण्यविषया वेदा निस्त्रैगुण्यॊ भवार्जुन
     निर्द्वन्द्वॊ नित्यसत्त्वस्थॊ निर्यॊगक्षेम आत्मवान
 46 यावान अर्थ उदपाने सर्वतः संप्लुतॊदके
     तावान सर्वेषु वेदेषु बराह्मणस्य विजानतः
 47 कर्मण्य एवाधिकारस ते मा फलेषु कदा चन
     मा कर्मफलहेतुर भूर मा ते सङ्गॊ ऽसत्व अकर्मणि
 48 यॊगस्थः कुरु कर्माणि सङ्गं तयक्त्वा धनंजय
     सिद्ध्यसिद्ध्यॊः समॊ भूत्वा समत्वं यॊग उच्यते
 49 दूरेण हय अवरं कर्म बुद्धियॊगाद धनंजय
     बुद्धौ शरणम अन्विच्छ कृपणाः फलहेतवः
 50 बुद्धियुक्तॊ जहातीह उभे सुकृतदुष्कृते
     तस्माद यॊगाय युज्यस्व यॊगः कर्मसु कौशलम
 51 कर्मजं बुद्धियुक्ता हि फलं तयक्त्वा मनीषिणः
     जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्य अनामयम
 52 यदा ते मॊहकलिलं बुद्धिर वयतितरिष्यति
     तदा गन्तासि निर्वेदं शरॊतव्यस्य शरुतस्य च
 53 शरुतिविप्रतिपन्ना ते यदा सथास्यति निश्चला
     समाधाव अचला बुद्धिस तदा यॊगम अवाप्स्यसि
 54 अर्जुन उवाच
     सथितप्रज्ञस्य का भाषा समाधिस्थस्य केशव
     सथितधीः किं परभाषेत किम आसीत वरजेत किम
 55 परजहाति यदा कामान सर्वान पार्थ मनॊगतान
     आत्मन्य एवात्मना तुष्टः सथितप्रज्ञस तदॊच्यते
 56 दुःखेष्व अनुद्विग्नमनाः सुखेषु विगतस्पृहः
     वीतरागभयक्रॊधः सथितधीर मुनिर उच्यते
 57 यः सर्वत्रानभिस्नेहस तत तत पराप्य शुभाशुभम
     नाभिनन्दति न दवेष्टि तस्य परज्ञा परतिष्ठिता
 58 यदा संहरते चायं कूर्मॊ ऽङगानीव सर्वशः
     इन्द्रियाणीन्द्रियार्थेभ्यस तस्य परज्ञा परतिष्ठिता
 59 विषया विनिवर्तन्ते निराहारस्य देहिनः
     रसवर्जं रसॊ ऽपय अस्य परं दृष्ट्वा निवर्तते
 60 यततॊ हय अपि कौन्तेय पुरुषस्य विपश्चितः
     इन्द्रियाणि परमाथीनि हरन्ति परसभं मनः
 61 तानि सर्वाणि संयम्य युक्त आसीत मत्परः
     वशे हि यस्येन्द्रियाणि तस्य परज्ञा परतिष्ठिता
 62 धयायतॊ विषयान पुंसः सङ्गस तेषूपजायते
     सङ्गात संजायते कामः कामात करॊधॊ ऽभिजायते
 63 करॊधाद भवति संमॊहः संमॊहात समृतिविभ्रमः
     समृतिभ्रंशाद बुद्धिनाशॊ बुद्धिनाशात परणश्यति
 64 रागद्वेषवियुक्तैस तु विषयान इन्द्रियैश चरन
     आत्मवश्यैर विधेयात्मा परसादम अधिगच्छति
 65 परसादे सर्वदुःखानां हानिर अस्यॊपजायते
     परसन्नचेतसॊ हय आशु बुद्धिः पर्यवतिष्ठते
 66 नास्ति बुद्धिर अयुक्तस्य न चायुक्तस्य भावना
     न चाभावयतः शान्तिर अशान्तस्य कुतः सुखम
 67 इन्द्रियाणां हि चरतां यन मनॊ ऽनुविधीयते
     तद अस्य हरति परज्ञां वायुर नावम इवाम्भसि
 68 तस्माद यस्य महाबाहॊ निगृहीतानि सर्वशः
     इन्द्रियाणीन्द्रियार्थेभ्यस तस्य परज्ञा परतिष्ठिता
 69 या निशा सर्वभूतानां तस्यां जागर्ति संयमी
     यस्यां जाग्रति भूतानि सा निशा पश्यतॊ मुनेः
 70 आपूर्यमाणम अचलप्रतिष्ठं; समुद्रम आपः परविशन्ति यद्वत
     तद्वत कामा यं परविशन्ति सर्वे; स शान्तिम आप्नॊति न कामकामी
 71 विहाय कामान यः सर्वान पुमांश चरति निःस्पृहः
     निर्ममॊ निरहंकारः स शान्तिम अधिगच्छति
 72 एषा बराह्मी सथितिः पार्थ नैनां पराप्य विमुह्यति
     सथित्वास्याम अन्तकाले ऽपि बरह्मनिर्वाणम ऋच्छति

  1 saṃjaya uvāca
      taṃ tathā kṛpayāviṣṭam aśrupūrṇākulekṣaṇam
      viṣīdantam idaṃ vākyam uvāca madhusūdanaḥ
  2 śrībhagavān uvāca
      kutas tvā kaśmalam idaṃ viṣame samupasthitam
      anāryajuṣṭam asvargyam akīrtikaram arjuna
  3 klaibyaṃ mā sma gamaḥ pārtha naitat tvayy upapadyate
      kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha paraṃtapa
  4 arjuna uvāca
      kathaṃ bhīṣmam ahaṃ saṃkhye droṇaṃ ca madhusūdana
      iṣubhiḥ pratiyotsyāmi pūjārhāv arisūdana
  5 gurūn ahatvā hi mahānubhāvāñ; śreyo bhoktuṃ bhaikṣyam apīha loke
      hatvārthakāmāṃs tu gurūn ihaiva; bhuñjīya bhogān rudhirapradigdhān
  6 na caitad vidmaḥ kataran no garīyo; yad vā jayema yadi vā no jayeyuḥ
      yān eva hatvā na jijīviṣāmas; te 'vasthitāḥ pramukhe dhārtarāṣṭrāḥ
  7 kārpaṇyadoṣopahatasvabhāvaḥ; pṛcchāmi tvāṃ dharmasaṃmūḍhacetāḥ
      yac chreyaḥ syān niścitaṃ brūhi tan me; śiṣyas te 'haṃ śādhi māṃ tvāṃ prapannam
  8 na hi prapaśyāmi mamāpanudyād; yac chokam ucchoṣaṇam indriyāṇām
      avāpya bhūmāv asapatnam ṛddhaṃ; rājyaṃ surāṇām api cādhipatyam
  9 saṃjaya uvāca
      evam uktvā hṛṣīkeśaṃ guḍākeśaḥ paraṃtapaḥ
      na yotsya iti govindam uktvā tūṣṇīṃ babhūva ha
  10 tam uvāca hṛṣīkeśaḥ prahasann iva bhārata
     senayor ubhayor madhye viṣīdantam idaṃ vacaḥ
 11 śrībhagavān uvāca
     aśocyān anvaśocas tvaṃ prajñāvādāṃś ca bhāṣase
     gatāsūn agatāsūṃś ca nānuśocanti paṇḍitāḥ
 12 na tv evāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ
     na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param
 13 dehino 'smin yathā dehe kaumāraṃ yauvanaṃ jarā
     tathā dehāntaraprāptir dhīras tatra na muhyati
 14 mātrāsparśās tu kaunteya śītoṣṇasukhaduḥkhadāḥ
     āgamāpāyino 'nityās tāṃs titikṣasva bhārata
 15 yaṃ hi na vyathayanty ete puruṣaṃ puruṣarṣabha
     samaduḥkhasukhaṃ dhīraṃ so 'mṛtatvāya kalpate
 16 nāsato vidyate bhāvo nābhāvo vidyate sataḥ
     ubhayor api dṛṣṭo 'ntas tv anayos tattvadarśibhiḥ
 17 avināśi tu tad viddhi yena sarvam idaṃ tatam
     vināśam avyayasyāsya na kaś cit kartum arhati
 18 antavanta ime dehā nityasyoktāḥ śarīriṇaḥ
     anāśino 'prameyasya tasmād yudhyasva bhārata
 19 ya enaṃ vetti hantāraṃ yaś cainaṃ manyate hatam
     ubhau tau na vijānīto nāyaṃ hanti na hanyate
 20 na jāyate mriyate vā kadā cin; nāyaṃ bhūtvā bhavitā vā na bhūyaḥ
     ajo nityaḥ śāśvato 'yaṃ purāṇo; na hanyate hanyamāne śarīre
 21 vedāvināśinaṃ nityaṃ ya enam ajam avyayam
     kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam
 22 vāsāṃsi jīrṇāni yathā vihāya; navāni gṛhṇāti naro 'parāṇi
     tathā śarīrāṇi vihāya jīrṇāni; anyāni saṃyāti navāni dehī
 23 nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ
     na cainaṃ kledayanty āpo na śoṣayati mārutaḥ
 24 acchedyo 'yam adāhyo 'yam akledyo 'śoṣya eva ca
     nityaḥ sarvagataḥ sthāṇur acalo 'yaṃ sanātanaḥ
 25 avyakto 'yam acintyo 'yam avikāryo 'yam ucyate
     tasmād evaṃ viditvainaṃ nānuśocitum arhasi
 26 atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam
     tathāpi tvaṃ mahābāho naivaṃ śocitum arhasi
 27 jātasya hi dhruvo mṛtyur dhruvaṃ janma mṛtasya ca
     tasmād aparihārye 'rthe na tvaṃ śocitum arhasi
 28 avyaktādīni bhūtāni vyaktamadhyāni bhārata
     avyaktanidhanāny eva tatra kā paridevanā
 29 āścaryavat paśyati kaś cid enam; āścaryavad vadati tathaiva cānyaḥ
     āścaryavac cainam anyaḥ śṛṇoti; śrutvāpy enaṃ veda na caiva kaś cit
 30 dehī nityam avadhyo 'yaṃ dehe sarvasya bhārata
     tasmāt sarvāṇi bhūtāni na tvaṃ śocitum arhasi
 31 svadharmam api cāvekṣya na vikampitum arhasi
     dharmyād dhi yuddhāc chreyo 'nyat kṣatriyasya na vidyate
 32 yadṛcchayā copapannaṃ svargadvāram apāvṛtam
     sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam
 33 atha cet tvam imaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi
     tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpam avāpsyasi
 34 akīrtiṃ cāpi bhūtāni kathayiṣyanti te 'vyayām
     saṃbhāvitasya cākīrtir maraṇād atiricyate
 35 bhayād raṇād uparataṃ maṃsyante tvāṃ mahārathāḥ
     yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam
 36 avācyavādāṃś ca bahūn vadiṣyanti tavāhitāḥ
     nindantas tava sāmarthyaṃ tato duḥkhataraṃ nu kim
 37 hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm
     tasmād uttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ
 38 sukhaduḥkhe same kṛtvā lābhālābhau jayājayau
     tato yuddhāya yujyasva naivaṃ pāpam avāpsyasi
 39 eṣā te 'bhihitā sāṃkhye buddhir yoge tv imāṃ śṛṇu
     buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi
 40 nehābhikramanāśo 'sti pratyavāyo na vidyate
     svalpam apy asya dharmasya trāyate mahato bhayāt
 41 vyavasāyātmikā buddhir ekeha kurunandana
     bahuśākhā hy anantāś ca buddhayo 'vyavasāyinām
 42 yām imāṃ puṣpitāṃ vācaṃ pravadanty avipaścitaḥ
     vedavādaratāḥ pārtha nānyad astīti vādinaḥ
 43 kāmātmānaḥ svargaparā janmakarmaphalapradām
     kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati
 44 bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām
     vyavasāyātmikā buddhiḥ samādhau na vidhīyate
 45 traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna
     nirdvandvo nityasattvastho niryogakṣema ātmavān
 46 yāvān artha udapāne sarvataḥ saṃplutodake
     tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ
 47 karmaṇy evādhikāras te mā phaleṣu kadā cana
     mā karmaphalahetur bhūr mā te saṅgo 'stv akarmaṇi
 48 yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanaṃjaya
     siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate
 49 dūreṇa hy avaraṃ karma buddhiyogād dhanaṃjaya
     buddhau śaraṇam anviccha kṛpaṇāḥ phalahetavaḥ
 50 buddhiyukto jahātīha ubhe sukṛtaduṣkṛte
     tasmād yogāya yujyasva yogaḥ karmasu kauśalam
 51 karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ
     janmabandhavinirmuktāḥ padaṃ gacchanty anāmayam
 52 yadā te mohakalilaṃ buddhir vyatitariṣyati
     tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca
 53 śrutivipratipannā te yadā sthāsyati niścalā
     samādhāv acalā buddhis tadā yogam avāpsyasi
 54 arjuna uvāca
     sthitaprajñasya kā bhāṣā samādhisthasya keśava
     sthitadhīḥ kiṃ prabhāṣeta kim āsīta vrajeta kim
 55 prajahāti yadā kāmān sarvān pārtha manogatān
     ātmany evātmanā tuṣṭaḥ sthitaprajñas tadocyate
 56 duḥkheṣv anudvignamanāḥ sukheṣu vigataspṛhaḥ
     vītarāgabhayakrodhaḥ sthitadhīr munir ucyate
 57 yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham
     nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā
 58 yadā saṃharate cāyaṃ kūrmo 'ṅgānīva sarvaśaḥ
     indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā
 59 viṣayā vinivartante nirāhārasya dehinaḥ
     rasavarjaṃ raso 'py asya paraṃ dṛṣṭvā nivartate
 60 yatato hy api kaunteya puruṣasya vipaścitaḥ
     indriyāṇi pramāthīni haranti prasabhaṃ manaḥ
 61 tāni sarvāṇi saṃyamya yukta āsīta matparaḥ
     vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā
 62 dhyāyato viṣayān puṃsaḥ saṅgas teṣūpajāyate
     saṅgāt saṃjāyate kāmaḥ kāmāt krodho 'bhijāyate
 63 krodhād bhavati saṃmohaḥ saṃmohāt smṛtivibhramaḥ
     smṛtibhraṃśād buddhināśo buddhināśāt praṇaśyati
 64 rāgadveṣaviyuktais tu viṣayān indriyaiś caran
     ātmavaśyair vidheyātmā prasādam adhigacchati
 65 prasāde sarvaduḥkhānāṃ hānir asyopajāyate
     prasannacetaso hy āśu buddhiḥ paryavatiṣṭhate
 66 nāsti buddhir ayuktasya na cāyuktasya bhāvanā
     na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham
 67 indriyāṇāṃ hi caratāṃ yan mano 'nuvidhīyate
     tad asya harati prajñāṃ vāyur nāvam ivāmbhasi
 68 tasmād yasya mahābāho nigṛhītāni sarvaśaḥ
     indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā
 69 yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī
     yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ
 70 āpūryamāṇam acalapratiṣṭhaṃ; samudram āpaḥ praviśanti yadvat
     tadvat kāmā yaṃ praviśanti sarve; sa śāntim āpnoti na kāmakāmī
 71 vihāya kāmān yaḥ sarvān pumāṃś carati niḥspṛhaḥ
     nirmamo nirahaṃkāraḥ sa śāntim adhigacchati
 72 eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati
     sthitvāsyām antakāle 'pi brahmanirvāṇam ṛcchati

Sanjaya said,--"Unto him thus possessed with pity, his eyes filled and oppressed with tears, and desponding, the slayer of Madhu said these words."

The Holy One said,--"Whence, O Arjuna, hath come upon thee, at such a crisis, this despondency that is unbecoming a person of noble birth, that shuts one out from heaven, and that is productive of infamy? Let no effeminacy be thine, O son of Kunti. This suits thee not. Shaking off this vile weakness of hearts, arise, O chastiser of foes.--"

Arjuna said,--"How, O slayer of Madhu, can I with arrows contend in battle against Bhishma and Drona, deserving as they are. O slayer of foes, of worship? Without slaying (one's) preceptors of great glory, it is well (for one), to live on even alms in this world. By slaying preceptors, even if they are avaricious of wealth, I should only enjoy pleasures that are bloodstained! We know not which of the two is of greater moment to us, viz., whether we should conquer them or they should conquer us. By slaying whom we would not like to live,--even they, the sons of Dhritarashtra, stand before (us). My nature affected by the taint of compassion, my mind unsettled about (my) duty, I ask thee. Tell me what is assuredly good (for me). I am thy disciple. O, instruct me, I seek thy aid. I do not see (that) which would dispel that grief of mine blasting my very senses, even if I obtain a prosperous kingdom on earth without a foe or the very sovereignty of the gods. "

Sanjaya said,--Having said this unto Hrishikesa, that chastiser of foes-Gudakesa--(once more) addressed Govinda, saying,--'I will not fight,'--and then remained silent. Unto him overcome by despondency, Hrishikesa, in the midst of the two armies, said.

"The Holy One said,--'Thou mournest those that deserve not to be mourned. Thou speakest also the words of the (so-called) wise. Those, however, that are (really) wise, grieve neither for the dead nor for the living. It is not that, I or you or those rulers of men never were, or that all of us shall not hereafter be. Of an Embodied being, as childhood, youth, and, decrepitude are in this body, so (also) is the acquisition of another body. The man, who is wise, is never deluded in this. The contacts of the senses with their (respective) objects producing (sensations of) heat and cold, pleasure and pain, are not permanent, having (as they do) a beginning and an end. Do thou. O Bharata, endure them. For the man whom these afflict not, O bull among men, who is the same in pain and pleasure and who is firm in mind, is fit for emancipation. There is no (objective) existence of anything that is distinct from the soul; nor non-existence of anything possessing the virtues of the soul. This conclusion in respect of both these hath been arrived at by those that know the truths (of things). Know that [the soul] to be immortal by which all this [universe] is pervaded. No one can compass the destruction of that which is imperishable. It hath been said that those bodies of the Embodied (soul) which is eternal, indestructible and infinite, have an end. Do thou, therefore, fight, O Bharata. He who thinks it (the soul) to be the slayer and he who thinks it to be the slain, both of them know nothing; for it neither slays nor is slain. It is never born, nor doth it ever die; nor, having existed, will it exist no more. Unborn, unchangeable, eternal, and ancient, it is not slain upon the body being perished. That man who knoweth it to be indestructible, unchangeable, without decay, how and whom can he slay or cause to be slain? As a man, casting off robes that are worn out, putteth on others that are new, so the Embodied (soul), casting off bodies that are worn out, entereth other bodies that are new. Weapons cleave it not, fire consumeth it not; the waters do not drench it, nor doth the wind waste it. It is incapable of being cut, burnt, drenched, or dried up. It is unchangeable, all-pervading, stable, firm, and eternal. It is said to be imperceivable, inconceivable and unchangeable. Therefore, knowing it to be such, it behoveth thee not to mourn (for it). Then again even if thou regardest it as constantly born and constantly dead, it behoveth thee not yet, O mighty-armed one, to mourn (for it) thus. For, of one that is born, death is certain; and of one that is dead, birth is certain. Therefore. it behoveth thee not to mourn in a matter that is unavoidable. All beings (before birth) were unmanifest. Only during an interval (between birth and death), O Bharata, are they manifest; and then again, when death comes, they become (once more) unmanifest. What grief then is there in this? One looks upon it as a marvel; another speaks of it as a marvel. Yet even after having heard of it, no one apprehends it truly. The Embodied (soul), O Bharata, is ever indestructible in everyone's body. Therefore, it behoveth thee not to grieve for all (those) creatures. Casting thy eyes on the (prescribed) duties of thy order, it behoveth thee not to waver, for there is nothing else that is better for a Kshatriya than a battle fought fairly. Arrived of itself and (like unto) an open gate of heaven, happy are those Kshatriyas, O Partha, that obtain such a fight. But if thou dost not fight such a just battle, thou shalt then incur sin by abandoning the duties of thy order and thy fame. People will then proclaim thy eternal infamy, and to one that is held in respect, infamy is greater (as an evil) than death itself. All great car-warriors will regard thee as abstaining from battle from fear, and thou wilt be thought lightly by those that had (hitherto) esteemed thee highly. Thy enemies, decrying thy prowess, will say many words which should not be said. What can be more painful than that? Slain, thou wilt attain to heaven; or victorious, thou wilt enjoy the Earth. Therefore, arise, O son of Kunti, resolved for battle. Regarding pleasure and pain, gain and loss, victory and defeat, as equal, do battle for battle's sake and sin will not be thine. This knowledge, that hath been communicated to thee is (taught) in the Sankhya (system). Listen now to that (inculcated) in Yoga (system). Possessed of that knowledge, thou, O Partha, wilt cast off the bonds of action. In this (the Yoga system) there is no waste of even the first attempt. There are no impediments. Even a little of this (form of) piety delivers from great fear. Here in this path, O son of Kuru, there is only one state of mind, consisting in firm devotion (to one object, viz., securing emancipation). The minds of those, however, that are not firmly devoted (to this), are many-branched (un-settled) and attached to endless pursuits. That flowery talk which, they that are ignorant, they that delight in the words of the Vedas, they, O Partha, that say that there is nothing else, they whose minds are attached to worldly pleasures, they that regard (a) heaven (of pleasures and enjoyments) as the highest object of acquisition,--utter and promises birth as the fruit of action and concerns itself with multifarious rites of specific characters for the attainment of pleasures and power,--delude their hearts and the minds of these men who are attached to pleasures and power cannot be directed to contemplation (of the divine being) regarding it as the sole means of emancipation. The Vedas are concerned with three qualities, (viz., religion, profit, and pleasure). Be thou, O Arjuna, free from them, unaffected by pairs of contraries (such as pleasure and pain, heat and cold, etc.), ever adhering to patience without anxiety for new acquisitions or protection of those already acquired, and self-possessed, whatever objects are served by a tank or well, may all be served by a vast sheet of water extending all around; so whatever objects may be served by all the Vedas, may all be had by a Brahmana having knowledge (of self or Brahma). Thy concern is with work only, but not with the fruit (of work). Let not the fruit be thy motive for work; nor let thy inclination be for inaction. Staying in devotion, apply thyself to work, casting off attachment (to it), O Dhananjaya, and being the same in success or unsuccess. This equanimity is called Yoga (devotion). Work (with desire of fruit) is far inferior to devotion, O Dhananjaya. Seek thou the protection of devotion. They that work for the sake of fruit are miserable. He also that hath devotion throws off, even in this world, both good actions and bad actions. Therefore, apply thyself to devotion. Devotion is only cleverness in action. The wise, possessed of devotion, cast off the fruit born of action, and freed from the obligation of (repeated) birth, attain to that region where there is no unhappiness. When thy mind shall have crossed the maze of delusion, then shalt thou attain to an indifference as regards the hearable and the heard. When thy mind, distracted (now) by what thou hast heard (about the means of acquiring the diverse objects of life), will be firmly and immovably fixed on contemplation, then wilt thou attain to devotion.'

"Arjuna said,--What, O Kesava, are the indications of one whose mind is fixed on contemplation? How should one of steady mind speak, how sit, how move?"

"The Holy One said,--'When one casts off all the desires of his heart and is pleased within (his) self with self, then is one said to be of steady mind. He whose mind is not agitated amid calamities, whose craving for pleasure is gone, who is freed from attachment (to worldly objects), fear and wrath, is said to be a Muni of steady mind. His is steadiness of mind who is without affection everywhere, and who feeleth no exultation and no aversion on obtaining diverse objects that are agreeable and disagreeable. When one withdraws his senses from the objects of (those) senses as the tortoise its limbs from all sides, even his is steadiness of mind. Objects of senses fall back from an abstinent person, but not so the passion (for those objects). Even the passion recedes from one who has beheld the Supreme (being). The agitating senses, O son of Kunti, forcibly draw away the mind of even a wise man striving hard to keep himself aloof from them. Restraining them all, one should stay in contemplation, making me his sole refuge. For his is steadiness of mind whose senses are under control. Thinking of the objects of sense, a person's attachment is begotten towards them. From attachment springeth wrath; from wrath ariseth want of discrimination; from want of discrimination, loss of memory; from loss of memory, loss of understanding; and from loss of understanding (he) is utterly ruined. But the self-restrained man, enjoying objects (of sense) with senses freed from attachment and aversion under his own control, attaineth to peace (of mind). On peace (of mind) being attained, the annihilation of all his miseries taketh place, since the mind of him whose heart is peaceful soon becometh steady. He who is not self-restrained hath no contemplation (of self). He who hath no contemplation hath no peace (of mind). Whence can there be happiness for him who hath no peace (of mind)? For the heart that follows in the wake of the sense moving (among their objects) destroys his understanding like the wind destroying a boat in the waters. Therefore, O thou of mighty arms, his is steadiness of mind whose senses are restrained on all sides from the objects of sense. The restrained man is awake when it is night for all creatures; and when other creatures are awake that is night to a discerning Muni. He into whom all objects of desire enter, even as the waters enter the ocean which (though) constantly replenished still maintains its water-mark unchanged--(he) obtains peace (of mind) and not one that longeth for objects of desire. That man who moveth about, giving up all objects of desire, who is free from craving (for enjoyments) and who hath no affection and no pride, attaineth to peace (of mind). This, O Partha, is the divine state. Attaining to it, one is never deluded. Abiding in it one obtains, on death, absorption into the Supreme Self.'

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