SRI BHAGVAD GITA
BHAGVAD GITA-2ND CHAPTER
Date
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Verse
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SANSKRIT
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ENGLISH
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MEANING
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29.05.2013
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3
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क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप I I | klaibyam ma sma gamah partha naitat tvayy upapadyate ksudram hrdaya-daurbalyam tyaktvottistha parantapa | O son of Prtha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy. |
30.05.2013
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11
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अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः II | sri-bhagavan uvaca: asocyan anvasocas tvam prajna-vadams ca bhasase gatasun agatasums ca nanusocanti panditah |
Lord Krishna said: You grieve for those who are not worthy of grief, and yet speak words of wisdom. The wise grieves neither for the living nor for the dead. (2.11)
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31.05.2013
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12
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न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् | na tv evaham jatu nasam na tvam neme janadhipah na caiva na bhavisyamah sarve vayam atah param |
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
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01.06.2013
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13
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देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति | dehino 'smin yatha dehe kaumaram yauvanam jara tatha dehantara-praptir dhiras tatra na muhyati |
As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A self-realized soul is not bewildered by such a change.
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02.06.2013
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14
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मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ | matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah agamapayino 'nityas tams titiksasva bharata |
O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, is like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed
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03.06.2013
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15
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यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥२- १५॥ | yam hi na vyathayanty ete purusam purusarsabha I sama-duhkha-sukham dhiram so 'mrtatvaya kalpateII 2-15 |
O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation
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04.06.2013
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16
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नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ | nasato vidyate bhavo nabhavo vidyate satah ubhayor api drsto 'ntas tv anayos tattva-darsibhih |
Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. These seers have concluded by studying the nature of both.
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05.06.2013
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17
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अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ |
avinasi tu tad viddhi yena sarvam idam tatam
vinasam avyayasyasya na kascit kartum arhati
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Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul.
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06.06.2013
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18
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अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ | antavanta ime deha nityasyoktah saririnah anasino 'prameyasya tasmad yudhyasva bharata |
Only the material body of the indestructible, immeasurable and eternal living entity is subject to destruction; therefore, fight, O descendant of Bharata.
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07.06.2013
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19
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य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ | ya enam vetti hantaram yas cainam manyate hatam ubhau tau na vijanito nayam hanti na hanyate |
He who thinks that the living entity is the slayer or that he is slain, does not understand. One who is in knowledge knows that the self slays not nor is slain.
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08.06.2013
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20
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न जायते म्रियते वा कदाचि- न्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ | na jayate mriyate va kadacin nayam bhutva bhavita va na bhuyah ajo nityah sasvato 'yam purano na hanyate hanyamane sarire |
For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain
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09.06.2013
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21
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वेदाविनाशिनं नित्यं य एनमजमव्ययम् कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥
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vedavinasinam nityam ya enam ajam avyayam
katham sa purusah partha kam ghatayati hanti kam |
O Partha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill?
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10.06.2013
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22
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वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही ॥२- २२॥ | vasamsi jirnani yatha vihaya navani grhnati naro 'parani tatha sarirani vihaya jirnany anyani samyati navani dehi |
As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.
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11.06.2013
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23
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नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥२- २३॥ | nainam chindanti sastrani nainam dahati pavakah na cainam kledayanty apo na sosayati marutah |
The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind
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12.06.2013
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24
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अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः | acchedyo 'yam adahyo 'yam akledyo 'sosya eva ca nityah sarva-gatah sthanur acalo 'yam sanatanah |
This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.
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13.06.2013
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25
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अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥
| avyakto 'yam acintyo 'yam avikaryo 'yam ucyate tasmad evam viditvainam nanusocitum arhasi |
It is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body.
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14.06.2013
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26
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अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ |
atha cainam nitya-jatam nityam va manyase mrtam
tathapi tvam maha-baho nainam socitum arhasi |
If, however, you think that the soul is perpetually born and always dies, still you still have no reason to lament, O mighty-armed.
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15.06.2013
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27
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जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥२- २७॥ | jatasya hi dhruvo mrtyur dhruvam janma mrtasya ca tasmad apariharye 'rthe na tvam socitum arhasi |
For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.
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16.06.2013
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28
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अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत अव्यक्तनिधनान्येव तत्र का परिदेवना ॥२- २८॥
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avyaktadini bhutani vyakta-madhyani bharata
avyakta-nidhanany eva tatra ka paridevana |
All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation?
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17.06.2013
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29
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आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२- २९॥ | ascarya-vat pasyati kascid enam ascarya-vad vadati tathaiva canyah ascarya-vac cainam anyah srnoti srutvapy enam veda na caiva kascit |
Some look at the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.
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18.06.2013
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30
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देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥२- ३०॥ |
dehi nityam avadhyo 'yam dehe sarvasya bharata
tasmat sarvani bhutani na tvam socitum arhasi |
O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.
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19.06.2013
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31
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स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥२- ३१॥ |
sva-dharmam api caveksya na vikampitum arhasi
dharmyad dhi yuddhac chreyo 'nyat ksatriyasya na vidyate |
Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
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20.06.2013
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32
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यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥२- ३२॥ |
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O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets
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21.06.2013
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33
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अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२- ३३॥ |
atha cet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi
tataḥ sva-dharmaṁ kīrtiṁ cahitvā pāpam avāpsyasi |
If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.
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22.06.2013
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34
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अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२- ३४॥ |
akīrtiṁ cāpi bhūtānikathayiṣyanti te ’vyayām
sambhāvitasya cākīrtirmaraṇād atiricyate |
People will always speak of your infamy, and for a respectable person, dishonor is worse than death.
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23.06.2013
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35
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भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥२- ३५॥ |
bhayād raṇād uparataṁmaṁsyante tvāṁ mahā-rathāḥ
yeṣāṁ ca tvaṁ bahu-matobhūtvā yāsyasi lāghavam |
The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.
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24.06.2013
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36
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अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥२- ३६॥ |
avācya-vādāṁś ca bahūnvadiṣyanti tavāhitāḥ
nindantas tava sāmarthyaṁtato duḥkha-taraṁ nu kim |
Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
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25.06.2013
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37
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हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥२- ३७॥ |
hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm
tasmād uttiṣṭha kaunte yayuddhāya kṛta-niścayaḥ |
O son of Kuntī, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.
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