"Sanjaya said: To him, who was overcome with pity, whose eyes were wet with tears, who was sorrow-stricken and bore a bewildered look, Sri Krishna spoke as follows:"

"Sanjaya said: To him who had been filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words."

"Sanjaya said: To him, who was thus overcome with pity, despondent, with eyes full of tears and agitated, Madhusudana (the destroyer of Madhu) or Krishna spoke these words."

"Sanjaya said: To him, who was thus possessed by compassion, whose eyes were confused and filled with tears, and who was sinking in despondency, Madhusudana spoke the following words."

"Sanjaya then told how the Lord Shri Krishna, seeing Arjuna overwhelmed with compassion, his eyes dimmed with flowing tears and full of despondency, consoled him:"

"The Lord said, "Whence comes this despondency upon you, O Arjuna, in this crisis? It is unfitting for a noble person; it is disgraceful and it obstructs one's attainment of heaven.""

"The Blessed Lord said, "O Arjuna, in this perilous place, whence has this impurity come to you, entertained by unenlightened persons, which does not lead to heaven and brings infamy?""

"The Blessed Lord said, "From whence has this perilous strait come upon you, this dejection which is unworthy of you, disgraceful, and which will close the gates of heaven upon you, O Arjuna?""

"The Bhagavat said, "O Arjuna! At this critical moment, whence did this sinful act come to you, which is practiced by men of low birth and leads to hell, and is inglorious?""

"The Lord said: My beloved friend! Why yield to this weakness, on the eve of battle, which does no credit to those who call themselves Aryans and only brings them infamy, barring them from the gates of heaven?"

"Do not yield to unmanliness, O Arjuna, it does not befit you. Shake off this base faint-heartedness and arise, O conqueror of foes!"

"O Partha, do not yield to unmanliness. This does not befit you. O scorcher of foes, arise, giving up the petty weakness of heart."

"Do not yield to impotence, O Arjuna, son of Pritha. It does not befit you. Cast off this mean weakness of the heart! Stand up, O conqueror of foes!"

"Do not stoop to unmanliness, O son of Kunti! It does not befit you. Shunning the petty weakness of heart, arise, O scorcher of foes!"

"O Arjuna! Why give way to unmanliness? O thou, who art the terror of thy enemies! Shake off such shameful effeminacy and make ready to act!"

"Arjuna said, "O slayer of foes, how can I aim arrows in battle against Bhisma and Drona, who are worthy of reverence?""

"Arjuna said, "O Madhusudana, O destroyer of enemies, how can I fight with arrows in battle against Bhisma and Drona, who are worthy of adoration?""

"Arjuna said, "O Madhusudana, how can I fight in battle with arrows against Bhishma and Drona, who are worthy of being worshipped, O destroyer of enemies?""

"Arjuna said, "How can I fight in battle with arrows against Bhisma and Drona, both of whom are worthy of reverence? O slayer of Mandhu, O slayer of foes!""

"Arjuna argued: My Lord! How can I, when the battle rages, send an arrow through Bheeshma and Drona, whom I should revere?"

"It is better even to live on a beggar's fare in this world than to slay these most venerable teachers. If I were to slay my teachers, though they may be degraded by desire for wealth, I would only be enjoying blood-stained pleasures here."

"Rather than killing the noble-minded elders, it is better in this world to live even on alms. But by killing them, we shall only be enjoying here the pleasures of wealth and desirable things drenched in blood."

"Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I were to kill them, even in this world, all my enjoyments of wealth and fulfilled desires would be stained with their blood."

"It is indeed good to go about begging in this world without killing the elders of great dignity; however, I would not enjoy, with greed for wealth, the blood-stained objects of pleasure by killing my elders."

"Rather, I would be content with a beggar's crust than to kill these teachers of mine, these precious noble souls! To slay these masters who are my benefactors would be to stain the sweetness of life's pleasures with their blood."

"We do not know which of the two is better for us: whether our vanquishing them or their vanquishing us. The very sons of Dhrtarastra, whom, if we were to slay, we would not wish to live, even they are standing in array against us."

"We do not know which is better for us, whether we shall win or they shall conquer us. Those very sons of Dhrtarastra, whom we do not wish to kill, stand in confrontation."

"I can hardly tell which would be better, that we should conquer them or that they should conquer us. Even the sons of Dhritarashtra, whom we do not wish to slay, stand facing us."

"Whether we should conquer in the battle, or they should conquer us—we do not know which is better for us. For, having killed whom, we would not wish to live at all, the same persons stand before us as Dhrtarastra's men."

"Nor can I say whether it would be better for them to conquer me or for me to conquer them, since I would no longer care to live if I killed these sons of Dhritarashtra, who are now preparing for battle."

"With my heart stricken by the fault of weak compassion, my mind perplexed about my duty, I implore you to tell me for certain what is good for me. I am your disciple; teach me, who have taken refuge in you."

"With my nature overpowered by weak commiseration, my mind bewildered about duty, I supplicate You. Tell me for certain what is better; I am Your disciple, having taken refuge in You. Instruct me."

"My heart is overpowered by the taint of pity; my mind is confused as to my duty. I ask Thee: Tell me decisively what is good for me. I am Thy disciple; instruct me, who has taken refuge in Thee."

"With my very nature, overpowered by the taint of pity, and with my mind, utterly confused as to the right action at this present juncture, I ask you: Tell me definitely what would be good for me; I am your pupil; please teach me, who is taking refuge in You."

"My heart is oppressed with pity, and my mind is confused as to what my duty is. Therefore, my Lord, tell me what is best for my spiritual welfare, for I am Your disciple. Please direct me, I pray."

"Even if I were to win unchallenged sovereignty of a prosperous earth or even lordship over the Devas, I do not feel that it would dispel the grief that withers up my senses."

"For I do not see anything that, even after acquiring on this earth a prosperous kingdom free from enemies and even sovereignty over the gods, can remove my sorrow that is blasting the senses."

"I do not see that this sorrow that burns up my senses would be removed, even if I were to attain prosperous and unrivaled dominion on earth or lordship over the gods."

"I do not clearly see what would drive out my grief, the scorcher of my senses, even after achieving a prosperous and unrivaled kingship on this earth and also the overlordship of the gods in the heavens."

"For even if I were to attain the monarchy of the visible world, or the sovereignty over the invisible world, it would not drive away the anguish that is now paralyzing my senses."

"Sanjaya said, Having thus spoken to Sri Krsna, Arjuna, the conqueror of sleep and the scorcher of foes, said, "I will not fight," and became silent."

"Sanjaya said: Having spoken thus to Hrsikesa (Krsna), Gudakesa (Arjuna), the afflictor of foes, verily became silent, telling Govinda, 'I shall not fight.'"

"Sanjaya said: Having spoken thus to Hrishikesha, the Lord of the senses, Arjuna, the conqueror of sleep and destroyer of foes, said, "I will not fight," and became silent."

"Sanjaya said, "O scorcher of foes, Dhrtarastra! Having spoken to Hrsikesa, the master of sense-organs, Govinda, in this manner, and having declared, 'I will not fight,' Gudakesa became silent!""

"Sanjaya continued: "Arjuna, the conqueror of all enemies, then told the Lord of All-Hearts that he would not fight, and became silent, O King!"

"O King, to him who was thus sorrowing between the two armies, Sri Krishna spoke the following words, as if smiling (by way of ridicule)."

"O descendant of Bharata, Hrsikesa, mocking as it were, said these words to him who was sorrowing between the two armies:"

"To him who was despondent in the midst of the two armies, Krishna, smiling, O Bharata, spoke these words."

"O descendant of Bharata, Hrsikesa, as if smiling, spoke to him who was sinking in despondency between two armies."

"Thereupon, the Lord, with a gracious smile, addressed him who was so much depressed in the midst of the two armies."

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

"The Blessed Lord said, "You grieve for those who are not to be grieved for; and you speak words of wisdom! The learned do not grieve for the departed nor for those who have not departed."

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

"While lamenting for those who cannot be lamented on and those who do not deserve to be lamented on, you do not speak like a wise man! The learned do not lament for those who have departed life and those who have not departed life."

"Lord Shri Krishna said: Why grieve for those for whom no grief is due, yet professing wisdom? The wise grieve neither for the dead nor the living."

"There never was a time when I did not exist, nor you, nor any of these kings. Nor will there be any time in the future when all of us shall cease to exist."

"But certainly it is not a fact that I did not exist at any time; nor you, nor these rulers of men. And surely it is not that we all shall cease to exist after this."

"Nor, at any time, was I not, nor thou, nor these rulers of men; nor, verily, shall we ever cease to be hereafter."

"Never indeed at any time did I not exist, nor you, nor these kings; and never shall we all not exist hereafter."

"There was never a time when I was not, nor you, nor these princes were not; there will never be a time when we shall cease to exist."

"Just as the self associated with a body passes through childhood, youth, and old age, so too, at death, it passes into another body. A wise man is not deluded by that."

"As boyhood, youth, and decrepitude are to an embodied being in this present body, so is the acquisition of another body. Therefore, an intelligent person does not get deluded."

"Just as the embodied soul passes through childhood, youth, and old age in this body, so too does it pass into another body; the steadfast one does not grieve over this."

"Just as boyhood, youth, and old age come to the embodied soul in this body, so too is the attainment of another body; the wise man is not deluded by this."

"As the soul experiences infancy, youth, and old age in this body, so finally it passes into another; the wise have no delusion about this."

"The contact of the senses with their objects, O Arjuna, gives rise to feelings of cold and heat, pleasure and pain. They come and go, never lasting long. Endure them, O Arjuna."

"But the contacts of the organs with the objects are the producers of cold and heat, happiness, and sorrow. They have a beginning and an end and are transient. Bear them, O descendant of Bharata."

"The contact of the senses with the objects, O son of Kunti, which causes heat and cold, pleasure and pain, has a beginning and an end; they are impermanent; endure them bravely, O Arjuna."

"O son of Kunti! The touches with the matras cause feelings of cold and heat, pleasure and pain; they are of the nature of coming and going and are transient. Bear them, O Descendant of Bharata!"

"Those external relations that bring cold and heat, pain and happiness come and go; they are not permanent. Endure them bravely, O Prince!"

"For, he whom these do not affect, O chief of men, and to whom pain and pleasure are equal - that steadfast man alone is worthy of immortality."

"O Arjuna, who is foremost among men, verily, the person whom these do not torment, the wise man to whom sorrow and happiness are the same—he is fit for immortality."

"That firm man, whom surely these afflictions do not, O chief among men, to whom pleasure and pain are the same, is fit for attaining immortality."

"O best among persons! That wise person becomes immortal, whom these situations do not trouble, and to whom pleasure and pain are equal."

"The hero whose soul is unmoved by circumstances, who accepts pleasure and pain with equanimity, is only fit for immortality."

"The unreal never comes into being, the real never ceases to be. The truth about these two is seen by the seers."

"There is no being of the unreal; the real has no non-existence. Yet, the nature of both has been realized by the seers of Truth."

"The unreal has no being; there is no non-being of the real; the truth about both has been seen by the knowers of the truth (or the seers of the essence)."

"Birth does not happen to what is non-existent, and destruction to what is existent; the finality of these two has been seen by the seers of reality."

"That which is not shall never be; that which is shall never cease to be. These truths are self-evident to the wise."

"Know that to be indestructible by which all this is pervaded. No one can cause the destruction of this immutable."

"But know that to be indestructible by which all this is pervaded. No one can bring about the destruction of this immutable."

"Know that to be indestructible, by which all this is pervaded. No one can cause the destruction of that, the Imperishable."

"And know That to be indestructible, by Which all this (universe) is pervaded; no one is capable of causing destruction to this unchanging One."

"The Spirit, which pervades all that is seen, is imperishable. Nothing can destroy it."

"These bodies of the Jiva (the embodied self) are said to have an end, while the Jiva itself is eternal, indestructible, and incomprehensible. Therefore, fight, O Bharata (Arjuna)."

"These destructible bodies are said to belong to the everlasting, indestructible, and indeterminable embodied One. Therefore, O descendant of Bharata, join the battle."

"These bodies of the embodied Self, which are eternal, indestructible, and immeasurable, are said to have an end. Therefore, fight, O Arjuna."

"These physical bodies, which have an end and suffer destruction, are declared to belong to the eternal, embodied Soul, which is indestructible and incomprehensible. Therefore, fight, O descendant of Bharata!"

"The material bodies that this Eternal, Indestructible, and Immeasurable Spirit inhabits are all finite; therefore, fight, O valiant man!"

"He who considers It (the self) to be the slayer, and he who thinks of It as slain—both are ignorant. For, the self neither slays nor is being slain."

"He who thinks of this One as the killer, and he who thinks of this One as the one being killed, both of them do not know. This One neither kills nor is It killed."

"He who takes the Self to be the slayer and he who thinks it is slain, neither of them knows. It does not slay, nor is it slain."

"Whoever views This as the slayer and whoever believes This to be the slain, both of them do not understand: This does not slay, nor is This slain."

"He who thinks that the Spirit kills, and he who thinks of it as killed, are both ignorant. The Spirit neither kills nor is it killed."

"It is never born; it never dies; having come into existence once, it never ceases to exist. Unborn, eternal, perpetual, and primordial, it is not destroyed when the body is destroyed."

"Never is this One born, nor does It ever die; nor, having come into existence, does It cease to be. This One is birthless, eternal, undecaying, and ancient; It is not killed when the body is killed."

"It is not born, nor does it ever die; after having been, it again does not cease to be; unborn, eternal, changeless, and ancient, it is not killed when the body is killed."

"This is neither born nor ever dies; nor, having not been at one time, will it come to be again. It is unborn, destructionless, eternal, and ancient, and is not slain even when the body is slain."

"It was not born; it will never die, nor, once having been, can it cease to exist. Unborn, eternal, ever-enduring, yet most ancient, the spirit does not die when the body is dead."

"He who knows this self to be indestructible, unborn, unchanging, and thus eternal—how, O Arjuna, does he cause anyone to be killed, and whom does he kill?"

"O Partha, he who knows this One as indestructible, eternal, birthless, and undecaying—how can that person kill, or cause to be killed, whom?"

"Whoever knows it to be indestructible, eternal, unborn, and inexhaustible, how can that person slay, O Arjuna, or cause to be slain?"

"Whoever realizes this to be changeless, destructionless, unborn, and immutable, how can that person be slain? How can they slay anyone else? O son of Prtha!"

"He who knows the Spirit to be indestructible, immortal, unborn, and always the same, how should he kill or cause to be killed?"

"As a man casts off worn-out garments and puts on new ones, so does the embodied self cast off its worn-out bodies and enter into new ones."

"As after rejecting worn-out clothes, a man takes up other new ones, likewise, after rejecting worn-out bodies, the embodied one unites with other new ones."

"Just as a man casts off worn-out clothes and puts on new ones, so too the embodied Self casts off worn-out bodies and enters others that are new."

"Just as a man rejects tattered garments and takes on new ones, so too, the embodied Self, discarding worn-out bodies, rightly obtains new ones."

"As a man discards his threadbare robes and puts on new ones, so the Spirit throws off its worn-out bodies and takes on fresh ones."

"Weapons cannot cleave It, fire cannot burn It, waters cannot wet It, and wind cannot dry It."

"Weapons cannot cut It, fire cannot burn It, water cannot moisten It, and air cannot dry It."

"Weapons cannot cut it, fire cannot burn it, water cannot wet it, wind cannot dry it."

"Weapons cannot cut This; fire cannot burn This; water cannot make This wet; and the wind cannot make This dry."

"Weapons cannot cleave it, fire cannot burn it, water cannot drench it, and wind cannot dry it."

"It cannot be cleaved; It cannot be burned; It cannot be wetted, and It cannot be dried; It is eternal, all-pervasive, stable, immovable, and primordial."

"It cannot be cut, burned, moistened, or dried up; it is eternal, omnipresent, stationary, unmoving, and unchanging."

"This Self cannot be cut, burned, wetted, nor dried up; it is eternal, all-pervasive, stable, immovable, and ancient."

"This cannot be cut; this cannot be burnt; this cannot be made wet nor dried; this is eternal, all-pervading, stable, immovable, and everlasting."

"It is impenetrable; it cannot be drowned, scorched, or dried. It is eternal, all-pervasive, unchanging, immovable, and most ancient."

"This (self) is said to be unmanifest, inconceivable, and unchanging. Therefore, knowing it thus, it does not befit you to grieve."

"It is said that This is unmanifest; This is inconceivable; This is unchangeable. Therefore, having known This thus, you ought not to grieve."

"This Self is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing this to be so, you should not grieve."

"This is declared to be non-evident, imponderable, and unchangeable. Therefore, understanding this as such, you should not lament."

"It is named the Unmanifest, the Unthinkable, and the immutable. Therefore, knowing the Spirit as such, you have no cause to grieve."

"Or, if you consider this self as constantly being born and constantly dying, O mighty-armed one, it still does not become you to feel grief."

"On the other hand, if you think this One is born continually or constantly dies, even then, O mighty-armed one, you should not grieve."

"But even if thou thinkest of It as constantly being born and constantly dying, even then, O mighty-armed one, thou shouldst not grieve."

"On the other hand, if you deem this as being born constantly or as dying constantly, even then, O mighty-armed one, you should not lament."

"Even if thou thinkest of it as constantly being born and constantly dying, O Mighty Man, thou still hast no cause to grieve."

"For, death is certain for the born, and rebirth is certain for the dead; therefore, you should not grieve for what is inevitable."

"For the death of anyone born is certain, and the rebirth of the dead is certain. Therefore, you should not grieve over an inevitable fact."

"For the born, death is certain, and for the dead, birth is certain; therefore, you should not grieve over the inevitable."

"Death is certain indeed for what is born; and birth is certain for the dead. Therefore, you should not lament over something that is unavoidable."

"For death is certain for that which is born, just as birth is certain for that which is dead. Therefore, do not grieve for what is inevitable."

"O Arjuna, beings have an unknown beginning, a known middle, and an unknown end. What is there to grieve about in all this?"

"O descendant of Bharata, all beings remain unmanifested in the beginning; they become manifested in the middle. After death, they certainly become unmanifested. What lamentation can there be for them?"

"Beings are unmanifest in their beginning, manifest in their middle state, O Arjuna, and unmanifest again in their end. What is there to grieve about?"

"O descendant of Bharata! The beings have an unmanifest beginning, a manifest middle, and an unmanifest end. Therefore, why mourn?"

"The end and beginning of beings are unknown; we only see the intervening formations. So, what is there to grieve about?"

"One regards This (self) as a wonder; another speaks of It as a wonder; yet another hears of It as a wonder; and even after hearing of It, one does not know It."

"Someone visualizes it as a wonder; someone else talks of it as a wonder; someone else hears of it as a wonder; and yet someone else does not even realize it after hearing about it."

"One sees this (the Self) as a wonder; another speaks of it as a wonder; another hears of it as a wonder; yet, having heard, none understands it at all."

"This someone observes as a wonder; similarly, another speaks of This as a wonder; another hears This as a wonder; but even after hearing, not even one understands This."

"One hears of the Spirit with surprise, another thinks it marvelous, the third listens without comprehending. Thus, though many are told about it, scarcely is there one who knows it."

"The self in the body, O Arjuna, is eternal and indestructible. This is the case for all selves in all bodies. Therefore, it is not fitting for you to feel grief for any being."

"O descendant of Bharata, this embodied Self existing in everyone's body can never be killed; therefore, you ought not to grieve for all these beings."

"This indweller in the body of everyone is ever indestructible, O Arjuna; therefore, you should not grieve for any creature."

"O descendant of Bharata! This embodied One in the body of everyone is ever incapable of being slain. Therefore, you should not lament over all beings."

"Do not be anxious about these armies; the spirit in man is imperishable."

"Further, considering also your own duty, it does not befit you to waver. For, to a Kshatriya, there is no greater good than a righteous war."

"Even considering your own duty, you should not waver, since there is nothing better for a Ksatriya than a righteous battle."

"Further, having regard to your duty, you should not waver, for there is nothing higher for a Kshatriya than a righteous war."

"Further, considering your own duty, you should not waver. Indeed, for a Kshatriya there is no duty superior to fighting a righteous war."

"You must look at your duty. Nothing can be more welcome to a soldier than a righteous war. Therefore, wavering in this resolve is unworthy, O Arjuna!"

"Happy are the Ksatriyas, O Arjuna, to whom such a war comes of its own accord; it opens the gates to heaven."

"O son of Partha, happy are the Kshatriyas who come across such a battle, which presents itself unsought and is an open gate to heaven."

"Happy are the Kshatriyas, O Arjuna! who are called to fight in such a battle that comes of its own accord as an open door to heaven."

"O son of Prtha! By good fortune, Ksatriyas, desirous of happiness, get a war of this type, which has come of its own accord and which is an open door to heaven."

"Blessed are the soldiers who find their opportunity; this opportunity has opened for thee the gates of heaven."

"But if you do not fight this righteous war, you will be turning away from your duty and honor, and will incur sin."

"On the other hand, if you do not fight this righteous battle, then you will incur sin, forsaking your own duty and fame."

"But if you will not fight this righteous war, then having abandoned your own duty and reputation, you will incur sin."

"On the other hand, if you do not fight this righteous war, then you will incur sin by shirking your own duty and forfeiting your fame."

"Refuse to fight in this righteous cause, and you will be a traitor, losing fame, incurring only sin."

"Further, people will speak ill of you for all time, and for one accustomed to being honored, dishonor is worse than death."

"People also will speak of your unending infamy, and to an honored person, infamy is worse than death."

"People will also recount your everlasting dishonor; and for one who has been honored, dishonor is worse than death."

"The creatures will speak of your endless ill-fame; and for one who has been highly esteemed, ill-fame is worse than death."

"Men will talk forever of thy disgrace; and to the noble, dishonor is worse than death."

"The great warriors will think that you have fled from battle out of fear. Those who held you in high esteem will now speak of you disparagingly."

"The great chariot-riders will think of you as having desisted from the fight out of fear, and you will fall into disgrace before them whom you had been estimable to."

"The great chariot-warriors will think that you have withdrawn from the battle out of fear, and you will be held in low esteem by those who have held you in high regard."

"The mighty charioteers will think of you as having withdrawn from the battle out of fear; having been highly esteemed by these men, you will be viewed lightly."

"Great generals will think that you have fled from the battlefield out of cowardice; though once honored, you will seem despicable."

"Your enemies, slandering your prowess, will use words that should never be uttered. What could be more painful than that?"

"And your enemies will speak many indecent words while denigrating your power. What can be more painful than that?"

"Your enemies, scoffing at your power, will speak many abusive words—what could be more painful than this?"

"Your enemies will slander your abilities and speak of you in many sayings that should not be spoken. Is there anything more painful than that?"

"Your enemies will spread scandal and mock your courage. Is there anything more humiliating?"

"If slain, you will win heaven; or if victorious, you will enjoy the earth. Therefore, arise, O Arjuna, resolved to fight."

"Either by being killed, you will attain heaven, or by winning, you will enjoy the earth. Therefore, O Arjuna, rise up with determination to fight."

"Slain, you will obtain heaven; victorious, you will enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight."

"If you are slain, you shall attain heaven; or if you conquer, you shall enjoy the earth. Therefore, O son of Kunti, stand up with resolution made in favor of fighting the battle."

"If you are killed, you will attain Heaven; if you are victorious, you will enjoy the kingdom of earth. Therefore, arise, O Son of Kunti, and fight!"

"Holding pleasure and pain, gain and loss, victory and defeat as equal, gird yourself up for the battle. Thus, you shall not incur any sin."

"Treating happiness and sorrow, gain and loss, and conquest and defeat with equanimity, then engage in battle. Thus, you will not incur sin."

"Having made pleasure and pain, gain and loss, victory and defeat equal, engage in battle for the sake of battle; thus, you shall not incur sin."

"Viewing pleasure and pain, gain and loss, victory and defeat alike, you should get yourself ready for the battle. Thus, you will not incur sin."

"Look upon pleasure and pain, victory and defeat, with an equal eye. Be prepared for the combat, and you will commit no sin."

"This Buddhi concerning the Self (Sankhya) has been imparted to you. Now listen to this with regard to Yoga, by following which you will get rid of the bondage of Karma."

"O Partha, this wisdom has been imparted to you from the standpoint of Self-realization. But listen to this wisdom from the standpoint of Yoga, endowed with which, you will get rid of the bondage of action."

"This, which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, you shall cast off the bonds of action."

"Listen, how this knowledge, imparted to you for your Sankhya, is also for the Yoga; endowed with this knowledge, you shall cast off the bondage of action, O son of Prtha!"

"I have told you the philosophy of knowledge. Now, listen, and I will explain the philosophy of action, by means of which, O Arjuna, you will break through the bondage of all action."

"Here, there is no loss of effort, nor any accrual of evil. Even a little of this Dharma (called Karma Yoga) protects one from the great fear."

"Here, there is no waste of effort; nor is there any harm. Even a little of this righteousness saves one from great fear."

"In this, there is no loss of effort, nor is there any harm produced, nor any transgression. Even a little of this knowledge protects one from great fear."

"Here, there is no loss due to transgression, and there is no contrary downward course (sin); even a little of this righteous thing can save one from great danger."

"On this path, endeavour is never wasted nor repressed. Even a little practice of it protects one from great danger."

"In this (Karma Yoga), O Arjuna, the resolute mind is single-pointed; the minds of the irresolute are multi-branched and endless."

"O scion of the Kuru dynasty, in this there is a single, one-pointed conviction. The thoughts of the irresolute ones, however, have many branches indeed and are innumerable."

"Here, O joy of the Kurus, there is only one single-pointed determination; many-branched and endless are the thoughts of the indecisive."

"O source of joy to the Kurus! The knowledge in the form of determination is one; however, the knowledge (thoughts) of those who lack determination has many branches and has no end."

"By its means, the straying intellect becomes steadied in contemplating one object only; whereas the minds of the irresolute stray into innumerable bypaths."

"- O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they hanker for heaven. They speak flowery words that offer mirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind."

"O son of Prtha, those undiscerning people who utter this flowery talk, which promises birth as a result of rites and duties, and is full of various special rites meant for the attainment of enjoyment and affluence, remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as their goal."

"The unwise, taking pleasure in the eulogizing words of the Vedas, utter flowery speech, saying, "There is nothing else," O Arjuna."

"-. O son of Prtha! Those whose very nature is desire, whose goal is heaven, who esteem only the Vedic declaration [of fruits], who declare that there is nothing else, who proclaim this flowery speech about the paths to the lordship of the objects of enjoyment—paths that are full of different actions—and who desire action alone as a fruit of their birth—they are men without insight."

"Only the ignorant speak in figurative language; it is they who extol the letter of the scriptures, saying, "There is nothing deeper than this.""

"- O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they yearn for heaven. They speak flowery words that offer mirth as the fruit of work. They view the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a focused mind."

"O son of Prtha, those undiscerning people who utter this flowery talk, which promises birth as a result of rites and duties, and is full of various special rites meant for the attainment of enjoyment and affluence, remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as their goal."

"Full of desires, with heaven as their goal, (they speak words that are directed to ends) leading to new births as the result of their works, and prescribe various methods abounding in specific actions, for the attainment of pleasure and power."

"-. O son of Prtha! Those whose very nature is desire, whose goal is heaven, who esteem only the Vedic declaration [of fruits], who declare that there is nothing else, who proclaim this flowery speech about the paths to the lordship of the objects of enjoyment—paths that are full of different actions—and who desire action alone as a fruit of their birth—they are men without insight."

"Consulting only their own desires, they construct their own heaven, devising arduous and complex rites to secure their own pleasure and power; and the only result is rebirth."

"- O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they hanker for heaven. They speak flowery words that offer mirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind."

"One-pointed conviction does not become established in the minds of those who delight in enjoyment and affluence, and whose intellects are carried away by it."

"For those who are attached to pleasure and power, whose minds are drawn away by such teachings, their determinate reason is not formed which is steadily bent on meditation and Samadhi (superconscious state)."

"Those who are very attached to the ownership of enjoyable objects and whose minds have been carried away by that (flowery speech) - their knowledge, in the form of determination, is not prescribed for concentration."

"While their minds are absorbed with thoughts of power and personal enjoyment, they cannot focus their discrimination on one point."

"The Vedas have the three Gunas as their sphere, O Arjuna. You must be free from the three Gunas and be free from the pairs of opposites. Abide in pure Sattva; never care to acquire things and to protect what has been acquired, but be established in the Self."

"O Arjuna, the Vedas [Meaning only the portion dealing with rites and duties (karma-kanda).] have the three qualities as their object. You become free from worldliness, free from the pairs of duality, ever-poised in the quality of sattva, without (desire for) acquisition and protection, and self-collected."

"The Vedas deal with the three attributes; be thou above these three attributes. O Arjuna, free yourself from the pairs of opposites and ever remain in the quality of Sattva, freed from acquisition and preservation, and be established in the Self."

"The Vedas bind through the three strands. Therefore, O Arjuna, be free from the three strands, free from the pairs of opposites; be established in this eternal Being; be free from acquisition and preservation; and possess the Self."

"The Vedic Scriptures tell of the three constituents of life—the Qualities. Rise above all of them, O Arjuna, above all the pairs of opposing sensations; be steadfast in truth, free from worldly anxieties, and centered in the Self."

"What use does a thirsty person have for a water reservoir when all sides of it are flooded—that is the only use of all the Vedas for a Brahmana who knows."

"A Brahmana with realization has that much utility in all the Vedas as a person has in a well when there is a flood all around."

"To the Brahmana who has known the Self, all the Vedas are of as much use as a reservoir of water would be in a place where there is a flood."

"What portion of a reservoir, flooded with water everywhere, is useful for a man in thirst? That much portion alone in all the Vedas is useful for an intelligent student of the Vedas."

"As a man can drink water from any side of a full tank, so the skilled theologian can extract from any scripture that which will serve their purpose."

"You have the right to work alone, but not to the fruits of it. Do not be driven by the results of your work, nor have attachment to inaction."

"Your right is only to act, not to the results. Do not be the cause of the results of action. Do not have any inclination towards inaction."

"Your right is only to work, but not to its results; do not let the results of action be your motive, nor let your attachment be to inaction."

"Let your claim rest on action alone and never on the fruits; you should never be the cause of the fruits of action; let not your attachment be to inaction."

"But you have only the right to work, but none to the fruit of it. Let not the fruit of your action be your motive; nor be you enamored of inaction."

"Abandoning attachment and established in Yoga, perform works, viewing success and failure with an even mind. Evenness of mind is said to be Yoga."

"By being established in Yoga, O Dhananjaya (Arjuna), undertake actions, casting off attachment and remaining equanimous in success and failure. Equanimity is called Yoga."

"Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure; evenness of mind is called Yoga."

"O Dhananjaya! Establish yourself in the Yoga, perform actions while abandoning attachment, and remain even-minded in success and failure; for, even-mindedness is said to be the Yoga."

"Revised: Perform all your actions with your mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity."

"Action done with attachment, O Arjuna, is far inferior to action done with evenness of mind. Seek refuge in evenness of mind; those who act with a motive for results are miserable."

"O Dhananjaya, indeed, action is inferior to the yoga of wisdom. Take refuge in wisdom. Those who thirst for rewards are pitiable."

"Far lower than the Yoga of wisdom is action, O Arjuna. Seek thou refuge in wisdom; wretched are those whose motive is the fruit."

"O Dhananjaya! The inferior action stays away at a distance due to the yoga of one's contact with the determining faculty; in the determining faculty, you must seek refuge; wretched are those who are the cause of the fruits of action."

"Physical action is far inferior to an intellect concentrated on the Divine. Therefore, have recourse to Pure Intelligence. It is only the small-minded who work for reward."

"A person with an evenness of mind discards both good and evil here and now. Therefore, strive for Yoga; for Yoga is skill in action."

"Possessed of wisdom, one rejects here both virtue and vice. Therefore, devote yourself to (Karma-) yoga; for yoga is skilfulness in action."

"Endowed with wisdom and evenness of mind, one casts off in this life both good and evil deeds; therefore, devote yourself to Yoga; Yoga is skill in action."

"Whoever is endowed with the faculty of determination casts off both good and bad actions. Therefore, strive for Yoga, which is proficiency in action."

"When a person attains Pure Reason, they renounce in this world the results of both good and evil. Cling to Right Action. Spirituality is the true art of living."

"The wise, who possess evenness of mind, relinquish the fruits born of action, and are freed from the bondage of birth, going to the region beyond all ills."

"For those devoted to wisdom, they become enlightened men by giving up the fruits of their actions, and thus they reach a state beyond evil, having been freed from the bondage of birth."

"The wise, possessing knowledge, having abandoned the fruits of their actions, and being freed from the bonds of birth, go to the place which is beyond all evil."

"By renouncing the fruits of their actions, the intelligent ones, endowed with the power of determination and freed from the bonds of birth, go to a place that is free from illness."

"The sages, guided by pure intellect, renounce the fruits of their actions; and, thus freed from the shackles of rebirth, they attain the highest bliss."

"When your intellect has passed beyond the tangle of delusion, you will yourself feel disgusted with what you have heard and what you will hear."

"When your mind goes beyond the turbidity of delusion, then you will acquire dispassion for what has to be heard and what has already been heard."

"When your intellect passes beyond the mire of delusion, then you will attain indifference to what has been heard and what has yet to be heard."

"When your determining faculty surpasses the impenetrable thicket of delusion, then you will attain an attitude of futility regarding what needs to be heard and what has been heard."

"When your reason has crossed the entanglements of illusion, then you will become indifferent to both the philosophies you have heard and those you may yet hear."

"When your intellect, having been well enlightened by hearing from Me and firmly placed, stands unshaken in a concentrated mind, then you will attain the vision of the Self."

"When your mind, which has become bewildered by hearing, becomes unshakable and steadfast in the Self, then you will attain Yoga that arises from discrimination."

"When your intellect, which is perplexed by the Vedic texts you have read, stands immovable and steady in the Self, then you will attain Self-realization."

"When your determining faculty, which had been previously confused by your hearing of scriptural declarations of fruits, stands stable in concentration, then you shall attain Yoga."

"When the intellect, bewildered by the multiplicity of holy scriptures, stands unperturbed in blissful contemplation of the infinite, then you have attained spirituality."

"Arjuna said, "What is the mode of speech of one who is of firm wisdom, established in the control of the mind? What does a man of firm wisdom speak, O Krsna? How does he sit? How does he move?""

"Arjuna said, "O Kesava, what is the description of a man of steady wisdom who is self-absorbed? How does he speak, sit, and move about?""

"Arjuna said, "O Krishna, what is the description of one who has steady wisdom and is merged in the superconscious state? How does one of steady wisdom speak, how do they sit, and how do they walk?""

"Arjuna said, "O Kesava! What is the meaning of sthita-prajna (a man-of-stabilized-intellect) when applied to a man fixed in concentration? What does sthira-dhih (the fixed-minded) imply? Where does the fixed-minded abide? And what is their goal?""

"Arjuna asked: My Lord! How can we recognize the saint who has attained Pure Intellect, who has reached this state of Bliss, and whose mind is steady? How does he talk, how does he live, and how does he act?"

"The Lord said, "When a man renounces all the desires of the mind and is content with himself, then he is said to possess firm wisdom.""

"The Blessed One said, "O Partha, when one fully renounces all the desires that have entered the mind and remains satisfied in the Self alone, then he is called a man of steady wisdom.""

"The Blessed Lord said, "When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then he is said to be one of steady wisdom.""

"The Bhagavat said, "O son of Prtha! When a man casts off all desires existing in his mind and remains content in the Self by the self (mind), then he is called a man of stabilized intellect.""

"Lord Shri Krishna replied: When a person has given up the desires of their heart and is content with the Self alone, they have surely reached the highest state."

"He whose mind is not perturbed by pain, who has no longing for pleasures, who is free from desire, fear, and anger—he is called a sage of firm wisdom."

"That monk is called a man of steady wisdom when his mind is unperturbed even in sorrow, he is free from longing for delights, and has gone beyond attachment, fear, and anger."

"He whose mind is not shaken by adversity, who does not long for pleasures, and is free from attachment, fear, and anger, is called a sage of steady wisdom."

"He whose mind is undisturbed amidst sorrows, who is free from desire amidst pleasures, and from whom longing, fear, and wrath have departed—he is said to be a firm-minded sage."

"The sage whose mind is unruffled in suffering, whose desire is not aroused by enjoyment, who is without attachment, anger, or fear—take him to be one who stands at a lofty level."

"He who has no love on any side, who, upon finding good or evil, neither rejoices nor hates—his wisdom is firmly set."

"The wisdom of that person remains established who has no attachment to anything anywhere, who neither welcomes nor rejects anything, whatever good or bad, when they come across it."

"He who is everywhere without attachment, upon encountering anything good or bad, neither rejoices nor hastens; his wisdom is firm."

"He who has no desire for anything, and who neither rejoices nor hates upon obtaining this or that, good or bad—his intellect is properly stabilized."

"He who, wherever he goes, is not attached to any person or place by ties of flesh; who accepts good and evil alike, neither welcoming the one nor shrinking from the other—take him to be one who is merged in the Infinite."

"When one is able to draw their senses away from the objects of sense on all sides, like a tortoise draws in its limbs, then their wisdom is firmly established."

"And when one fully withdraws their senses from the objects of the senses, just as a tortoise withdraws its limbs, then their wisdom remains established."

"When, like the tortoise which withdraws all its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady."

"When he withdraws all his senses from sense-objects, just as a tortoise withdraws all its limbs, then he is declared to be a man of stabilized intellect."

"He who can withdraw his senses from the attraction of their objects, as the tortoise draws its limbs within its shell—take it that such a one has attained perfection."

"The objects of the senses, except for the pleasure they bring, turn away from the abstinent dweller in the body. Even the pleasure turns away from him when the Self, which is supreme over the senses, is seen."

"The objects recede from an abstinent person, except for the taste for them. Even this taste falls away after realization of the Absolute."

"The objects of the senses turn away from the abstinent man, leaving the longing behind; but his longing also turns away upon seeing the Supreme."

"Leaving their taste behind, the sense-objects retreat from the embodied one who abstains from food; his taste too disappears when he beholds the Supreme."

"The objects of sense turn away from him who is abstinent. Even the taste for them is lost in him who has seen the Truth."

"The turbulent senses, O Arjuna, can forcibly carry away the mind of even a wise man, though he is ever striving."

"For, O son of Kunti, the turbulent senses can violently snatch away the mind of an intelligent person, even while they are striving diligently."

"The turbulent senses, O Arjuna, can violently carry away the mind of a wise person, even though they are striving to control them."

"For, the turbulent sense-organs can forcibly carry away even the mind of this discerning person, O son of Kunti!"

"O Arjuna! The mind of one who is attempting to conquer it is forcibly carried away, in spite of their efforts, by their tumultuous senses."

"Having controlled all the senses, let him remain in contemplation, regarding Me as supreme; for his knowledge is firmly established when his senses are under control."

"Controlling all of them, one should remain focused on Me as the supreme. For, the wisdom of one whose senses are under control becomes steadfast."

"Having restrained them all, he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control."

"Restraining the same organs by the mind, the master of Yoga would sit, making Me their goal; for the intellect of that person is stabilized whose sense-organs are under control."

"Restraining them all, let him steadfastly meditate on Me; for whoever conquers their senses achieves perfection."

"To one who is thinking about sense-objects, attachment to them arises; from attachment arises desire, and from desire arises anger."

"- In the case of a person who dwells on objects, there arises attachment to them. From attachment grows hankering, and from hankering springs anger."

"When one thinks of objects, attachment to them arises; from attachment, desire is born; from desire, anger arises."

"In a person meditating on sense-objects, attachment to them is born in succession; from attachment springs passion; from passion arises wrath."

"When a person dwells on the objects of sense, they create an attraction for them; this attraction develops into desire, and desire breeds anger."

"Anger leads to delusion, which causes the loss of memory; the loss of memory leads to the destruction of discrimination, and with the destruction of discrimination, one is lost."

"From anger follows delusion; from delusion, a failure of memory; from the failure of memory, the loss of understanding; and from the loss of understanding, one perishes."

"Anger leads to delusion, which causes loss of memory; this, in turn, leads to the destruction of discrimination, resulting in destruction."

"From wrath comes delusion; from delusion, the loss of memory; from the loss of memory, the loss of capacity to decide; due to the loss of capacity to decide, he perishes outright."

"Anger induces delusion; delusion leads to loss of memory; loss of memory results in the shattering of reason; and the destruction of reason leads to destruction."

"But he who goes through the sense-objects with the senses free from love and hate, disciplined and controlled, attains serenity."

"But by perceiving objects with the organs that are free from attraction and repulsion, and are under his own control, the self-controlled person attains serenity."

"But the self-controlled man, moving among objects with the senses restrained and free from attraction and repulsion, attains peace."

"On the contrary, one who moves about and consumes the sense-objects through their sense-organs, freed from desire and hatred and controlled in the Self—such a one, with a disciplined mind, attains serenity of disposition."

"But the self-controlled soul, who moves among sense objects, free from attachment or repulsion, wins eternal peace."

"In that serenity, all sorrow is lost; for in the case of the person with a serene mind, the Buddhi is quickly established."

"When there is serenity, all his sorrows are eradicated, for the wisdom of one with a serene mind soon becomes firmly established."

"In that peace, all pains are destroyed; for the intellect of the tranquil-minded soon becomes steady."

"Upon attaining serenity, all miseries are extinguished in succession; the ability to make decisions is quickly stabilized in the mind of one who is serene."

"Having attained peace, he becomes free from misery; for when the mind gains peace, right discrimination follows."

"There is no Buddhi for the unintegrated, nor is there contemplation of the self for him, and without contemplation of the self, there is no peace; and for one who lacks peace, where is the happiness?"

"For the unsteady there is no wisdom, and there is no meditation for the unsteady person. And for an unmeditative person there is no peace. How can there be happiness for one without peace?"

"There is no knowledge of the Self for the unsteady, and no meditation is possible for the unsteady, and no peace for the unmeditative, and how can there be happiness for one who has no peace?"

"The ability to make decisions is not for one who is not a master of Yoga; and concentration of the mind is not for one who is not a master of Yoga; and peace is not for one who does not concentrate; whence could happiness come to one who has no peace?"

"Right discrimination is not for him who cannot concentrate. Without concentration, there cannot be meditation; he who cannot meditate must not expect peace; and without peace, how can one expect happiness?"

"For, when the mind follows the senses, experiencing their objects, his understanding is carried away by them, just as the wind carries away a ship on the waters."

"For, the mind which follows in the wake of the wandering senses carries away his wisdom like a boat on the waters."

"For the mind, which follows in the wake of the wandering senses, carries away his discrimination, as the wind carries away a boat on the waters."

"That mind, which is directed to follow the wandering sense-organs—that mind carries away his knowledge just as the wind carries away a ship on the waters."

"As a ship at sea is tossed by the tempest, so the reason is carried away by the mind when preyed upon by straying senses."

"Therefore, O mighty-armed one, he whose senses are restrained from going after their objects on all sides, his wisdom is firmly established."

"Therefore, O mighty-armed one, this wisdom becomes established when all its senses are withdrawn from their objects."

"Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense objects."

"Therefore, O mighty-armed one, the intellect of that person is stabilized, all of whose sense-organs, starting from the sense-objects, have been well restrained."

"Therefore, O Mighty-Armed One, he whose senses are detached from their objects—take it that his reason is purified."