Bhagavad Gita - Chapter 2

 


For the soul,
there is neither birth nor death at any time.
He has not come into being,
does not come into being,
and will not come into being.
He is unborn, eternal, ever existing and primeval.
He is not slain when the body is slain.


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


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


The individual soul is unbreakable and insoluble,
and can be neither burnt nor dried.
He is ever-lasting,
present everywhere,
unchangeable,
immovable
and eternally the same.


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


One who has taken his birth is sure to die,
and after death,
one is sure to take birth again.
Therefore, in the unavoidable discharge of your duty
you should not lament.


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


O, descendent of Bharata,
he who dwells in the body can never be slain.
Therefore you need not grieve for any living being.


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.


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


Thus far I have described
this knowledge to you through analytical study.
Now, listen as I explain it
in terms of working without fruitive results.
O, son of Prtha, when you act in such knowledge,
you can free yourself
from the bondage of works.

In this endeavour

there is no loss or diminution,
and a little advancement on this path
can protect one from the most dangerous type of fear.

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


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

Perform your duty equipoised,
O Arjuna, abandoning all attachment to success or failure.
Such equanimity is called Yoga.


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


By thus engaging in devotional service,
to the Lord,
great sages or devotees free themselves
from the results of work in the material world.
In this way, they become free
from the cycle of birth and death,
and obtain the state beyond all miseries.

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


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


O Krishna!
What are the symptoms of one
whose consciousness is thus merged in transcendence?
How does he speak,
and what is his language?
How does he sit,
and how does he walk?

O Partha!
When a man gives up
all varieties of desire for sense gratification,
which arise from mental concoction,
and when his mind thus purified
finds satisfaction in the Self alone,
then he is said to be
in pure transcendental consciousness.


One who is not disturbed in mind
even amidst the three-fold miseries,
or elated when there is happiness,
and who is free from attachment, fear and anger,
is called a sage of steady mind.


In the material world,
one who is unaffected
by whatever good or evil he may obtain;
neither praising it nor despising it,
is firmly fixed in perfect knowledge.

One who is able to withdraw his senses from sense objects,
as the tortoise draws his limb within the shell,
is firmly fixed in perfect consciousness.


The embodied soul
may be restricted from sense enjoyment,
though all the taste for sense delights remains.
But, ceasing such engagements
by experiencing a higher taste,
he is fixed in consciousness.


The senses are so strong and impetuous,
O Arjuna, that they forcibly carry away the mind,
even of a man of discrimination,
who is endeavouring to control them.


One who restrains his senses,
keeping them under full control,
and fixes his consciousness upon Me,
is know as a man of steady intelligence.


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


From anger complete delusion arises,
and from delusion,
bewilderment of memory.
When memory is bewildered,
intelligence is lost,
and when intelligence is lost,
one falls down again in the material pool.


But a person free from all attachment and aversion,
and able to control his senses
through regulative principles of freedom,
can obtain the complete mercy of the Lord.


For one, thus satisfied,
the three-fold miseries of material existence,
exist no longer;
in such satisfied consciousness,
one's intelligence is soon well-established.


One who is not connected with the Supreme,
can have neither transcendental intelligence
nor a steady mind,
without which there is no possibilty of peace.
And how can there be happiness without peace?

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

Therefore, O Mighty Armed One,
whose senses are restrained from their objects,
is certainly of steady intelligence.


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


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


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


That is the way
of the spiritual and godly life,
after attaining which
a man is not bewildered.
If one is thus situated
even in the hour of death,
one can enter into the Kingdom of God.

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The Bhagwad Gita - Eknath Easwaran

 The Bhagavad Gita - Krishna's Counsel in Time of War - Barbara Stoler Miller

Bhagavad Gita and it's Message - Sri Aurobindo(Editor)

Bhagavad Gita as It is: A. Bhaktivedan Prabhupada

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