Chapter 2

Sāṅkhya Yoga — Discernment and Steady ActionSāṅkhya Yoga — Discernment and Steady Action

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2.1

संजय उवाच

तं तथा कृपयाऽऽविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ १ ॥

Madhusūdana spoke these words to Arjuna, who was overcome by compassion, his eyes troubled and filled with tears, and who was sinking into grief.

Roman reading

tam tathaa kripayaa’’vishtamashrupoornaakulekshanam | visheedantamidam vaakyamuvaacha madhusoodanah || 1 ||taṃ tathā kṛpayā’’viṣṭamaśrupūrṇākulekṣaṇam | viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ || 1 ||

Explanation

Sanjaya describes Arjuna before Krishna begins teaching. Compassion and grief are intertwined: Arjuna cares deeply about those facing him, yet cannot decide how to act. The verse does not condemn compassion; it frames the crisis that Krishna will address by distinguishing emotional overwhelm from clear discernment.

Sañjaya describes Arjuna before Krishna begins teaching. Compassion and grief are intertwined: Arjuna cares deeply about those facing him, yet cannot decide how to act. The verse does not condemn compassion; it frames the crisis that Krishna will address by distinguishing emotional overwhelm from clear discernment.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

संजय यहाँ कृष्ण के उपदेश से ठीक पहले अर्जुन की दशा बताते हैं। अर्जुन अपने सामने खड़े प्रियजनों के लिए करुणा महसूस कर रहे हैं, लेकिन उसी के साथ शोक और निर्णयहीनता में घिर गए हैं। यह श्लोक करुणा को गलत नहीं बताता; आगे का संवाद इस बात की खोज है कि गहरी भावना के बीच विवेक कैसे बना रहे।

2.2

श्रीभगवानुवाच

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २ ॥

Krishna said: Arjuna, how has this confusion come upon you at such a critical moment? It is unworthy of the noble, leads neither to higher good nor to honour.

Roman reading

kutastvaa kashmalamidam vishame samupasthitam | anaaryajushtamasvargyamakeertikaramarjuna || 2 ||kutastvā kaśmalamidaṃ viṣame samupasthitam | anāryajuṣṭamasvargyamakīrtikaramarjuna || 2 ||

Explanation

Krishna responds sharply because Arjuna's paralysis has arisen at a decisive moment. Words such as anārya and akīrtikara invoke the ethical ideals and social setting of the epic. His challenge is not a general instruction to suppress emotion: it asks Arjuna to examine whether his present response truly serves the duty he is facing.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण की पहली प्रतिक्रिया कठोर है, क्योंकि युद्ध के निर्णायक क्षण में अर्जुन का मन डगमगा गया है। 'अनार्यजुष्टम्' और 'अकीर्तिकरम्' जैसे शब्द उस महाकाव्य के नैतिक और सामाजिक संदर्भ को सामने लाते हैं। इसका अर्थ यह नहीं कि हर परिस्थिति में भावनाएँ दबा दी जाएँ; प्रश्न यह है कि अर्जुन की वर्तमान प्रतिक्रिया क्या सचमुच उनके कर्तव्य के अनुकूल है।

2.3

श्रीभगवानुवाच

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप ॥ ३ ॥

Do not yield to this weakness, Pārtha; it does not befit you. Cast off this petty weakness of heart and rise, O scorcher of foes.

Roman reading

klaibyam maa sma gamah paartha naitattvayyupapadyate | kshudram hridayadaurbalyam tyaktvottishtha paramtapa || 3 ||klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate | kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha paraṃtapa || 3 ||

Explanation

Krishna calls Arjuna back to the courage and responsibility associated with his role. The language is intentionally forceful, reflecting a warrior's battlefield setting. It is best read as a specific appeal to Arjuna rather than a universal judgment that vulnerability or asking for help is shameful.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण अर्जुन को उनके साहस और उत्तरदायित्व की याद दिलाते हैं। 'उत्तिष्ठ'—उठो—युद्धभूमि की स्थिति में दिया गया सीधा आह्वान है। इस कथन को हर व्यक्ति की पीड़ा या सहायता माँगने को कमजोरी मानने वाले सामान्य नियम के रूप में नहीं पढ़ना चाहिए; यह अर्जुन के विशिष्ट संकट में कही गई बात है।

2.4

अर्जुन उवाच

कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन । इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ ४ ॥

Arjuna said: Madhusūdana, how can I fight Bhishma and Drona with arrows in battle? They are worthy of reverence, O slayer of foes.Arjuna said: Madhusūdana, how can I fight Bhīṣma and Droṇa with arrows in battle? They are worthy of reverence, O slayer of foes.

Roman reading

katham bheeshmamaham samkhye dronam cha madhusoodana | ishubhih pratiyotsyaami poojaarhaavarisoodana || 4 ||kathaṃ bhīṣmamahaṃ saṃkhye droṇaṃ ca madhusūdana | iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana || 4 ||

Explanation

Arjuna answers with a concrete moral objection. Bhishma and Drona are not anonymous enemies but respected elders and teachers. His conflict is therefore not only fear of battle; competing obligations of loyalty, gratitude and the warrior's role appear to pull him in opposite directions.

Arjuna answers with a concrete moral objection. Bhīṣma and Droṇa are not anonymous enemies but respected elders and teachers. His conflict is therefore not only fear of battle; competing obligations of loyalty, gratitude and the warrior's role appear to pull him in opposite directions.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अर्जुन का प्रश्न किसी सामान्य युद्ध-भय से आगे जाता है। भीष्म और द्रोण उनके लिए पूजनीय वरिष्ठ और गुरु हैं, केवल विरोधी योद्धा नहीं। एक ओर संबंधों के प्रति सम्मान और कृतज्ञता है, दूसरी ओर योद्धा के रूप में भूमिका—इन्हीं टकराते दायित्वों ने उनके निर्णय को कठिन बनाया है।

2.5

अर्जुन उवाच

गुरूनहत्वा हि महानुभावाञ्छ्रेयो भोक्तुं भैक्षमपीह लोके । हत्वाऽर्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान्रुधिरप्रदिग्धान् ॥ ५ ॥

Better to live in this world by begging than to kill these great teachers. If I kill teachers who seek worldly ends, the pleasures I enjoy here will be stained with blood.

Roman reading

guroonahatvaa hi mahaanubhaavaanchhreyo bhoktum bhaikshamapeeha loke | hatvaa’rthakaamaamstu guroonihaiva bhunjeeya bhogaanrudhirapradigdhaan || 5 ||gurūnahatvā hi mahānubhāvāñchreyo bhoktuṃ bhaikṣamapīha loke | hatvā’rthakāmāṃstu gurūnihaiva bhuñjīya bhogānrudhirapradigdhān || 5 ||

Explanation

Arjuna contrasts humble survival with gains obtained through killing people he honours. The image of blood-stained enjoyment expresses how moral distress can spoil the very reward one seeks. His assessment that the teachers pursue wealth or desire is part of his argument, not an impartial verdict established by the narrator.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अर्जुन के लिए सम्मानित गुरुओं के वध से प्राप्त वैभव सुख नहीं दे सकता। 'रुधिरप्रदिग्ध'—रक्त से सना—इस आशंका को तीव्र बनाता है कि अपराध-बोध पुरस्कार को भी विषाद में बदल देगा। गुरुओं को अर्थ-काम से प्रेरित बताना अर्जुन के तर्क का हिस्सा है; उसे कथाकार का निर्विवाद निर्णय नहीं मानना चाहिए।

2.6

अर्जुन उवाच

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः । यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ ६ ॥

We do not know which is better for us: that we defeat them or that they defeat us. The sons of Dhritarashtra stand before us, and after killing them we would not wish to live.We do not know which is better for us: that we defeat them or that they defeat us. The sons of Dhṛtarāṣṭra stand before us, and after killing them we would not wish to live.

Roman reading

na chaitadvidmah kataranno gareeyo yadvaa jayema yadi vaa no jayeyuh | yaaneva hatvaa na jijeevishaamaste’vasthitaah pramukhe dhaartaraashtraah || 6 ||na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ | yāneva hatvā na jijīviṣāmaste’vasthitāḥ pramukhe dhārtarāṣṭrāḥ || 6 ||

Explanation

Arjuna questions the meaning of victory itself. If success destroys relationships and leaves life unbearable, the ordinary calculation of winning or losing becomes inadequate. This verse expresses his uncertainty; it does not resolve the moral issue or tell the reader what decision is right.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अर्जुन को अब जीत का मूल्य ही संदिग्ध लग रहा है। यदि विजय के बाद अपने प्रियजनों का नाश और असहनीय शोक मिले, तो जीत-हार की सामान्य गणना अर्थहीन हो सकती है। यह श्लोक उनकी गहरी अनिश्चितता दिखाता है; सही निर्णय का उत्तर अभी नहीं देता।

2.7

अर्जुन उवाच

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः । यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ ७ ॥

My nature has been overcome by the fault of helplessness; my mind is confused about dharma. Tell me decisively what is truly best for me. I am your student; instruct me, for I have taken refuge in you.

Roman reading

kaarpanyadoshopahatasvabhaavah prichchhaami tvaam dharmasammoodhachetaah | yachchhreyah syaannishchitam broohi tanme shishyaste’ham shaadhi maam tvaam prapannam || 7 ||kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṃ dharmasaṃmūḍhacetāḥ | yacchreyaḥ syānniścitaṃ brūhi tanme śiṣyaste’haṃ śādhi māṃ tvāṃ prapannam || 7 ||

Explanation

This is a turning point in the dialogue. Arjuna stops merely arguing for withdrawal and openly asks for guidance on śreyas, his deeper good. Becoming a student does not erase his ethical questions; it makes them the subject of sustained inquiry with Krishna.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह संवाद का निर्णायक मोड़ है। अर्जुन केवल युद्ध से हटने का तर्क नहीं दे रहे, बल्कि स्वीकार करते हैं कि धर्म का निर्णय उनकी समझ से बाहर हो गया है। वे 'श्रेयस्'—वास्तविक कल्याण—का मार्ग पूछकर शिष्य बनते हैं। प्रश्न समाप्त नहीं होते; अब वे कृष्ण की शिक्षा का केंद्र बनते हैं।

2.8

अर्जुन उवाच

न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाऽऽधिपत्यम् ॥ ८ ॥

I see nothing that could dispel this grief which is drying up my senses—not even an unrivalled and prosperous kingdom on earth, nor sovereignty over the gods.

Roman reading

na hi prapashyaami mamaapanudyaadyachchhokamuchchhoshanamindriyaanaam | avaapya bhoomaavasapatnamriddham raajyam suraanaamapi chaa’’dhipatyam || 8 ||na hi prapaśyāmi mamāpanudyādyacchokamucchoṣaṇamindriyāṇām | avāpya bhūmāvasapatnamṛddhaṃ rājyaṃ surāṇāmapi cā’’dhipatyam || 8 ||

Explanation

Arjuna says that external success cannot cure his inner distress. The extravagant comparisons of earthly kingship and divine sovereignty show the depth of the crisis. Krishna's forthcoming teaching will address the foundations of his judgment rather than offer a more attractive material reward.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अर्जुन को लगता है कि भीतर का शोक किसी बाहरी उपलब्धि से शांत नहीं होगा। पृथ्वी के समृद्ध राज्य और देवताओं के आधिपत्य का उल्लेख उनकी पीड़ा की तीव्रता व्यक्त करता है। इसलिए आगे कृष्ण केवल बड़े पुरस्कार का आश्वासन नहीं देते, बल्कि अर्जुन की समझ और दृष्टि के आधार को संबोधित करते हैं।

2.9

संजय उवाच

एवमुक्त्वा हृषीकेशं गुडाकेशः परंतपः । न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ ९ ॥

Sanjaya said: Having spoken thus to Hṛṣīkeśa, Guḍākeśa, the conqueror of foes, said to Govinda, “I will not fight,” and fell silent.Sañjaya said: Having spoken thus to Hṛṣīkeśa, Guḍākeśa, the conqueror of foes, said to Govinda, “I will not fight,” and fell silent.

Roman reading

evamuktvaa hrisheekesham gudaakeshah paramtapah | na yotsya iti govindamuktvaa tooshneem babhoova ha || 9 ||evamuktvā hṛṣīkeśaṃ guḍākeśaḥ paraṃtapaḥ | na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha || 9 ||

Explanation

The narrator marks a pause in Arjuna's struggle: he announces refusal but has already requested instruction. Both facts matter. His silence makes room for Krishna's extended reply, and the transition from argument to listening shapes the entire chapter.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

संजय अर्जुन की संघर्षपूर्ण स्थिति में एक ठहराव दिखाते हैं। अर्जुन युद्ध न करने का निर्णय सुना देते हैं, लेकिन इसके ठीक पहले मार्गदर्शन भी माँग चुके हैं। ये दोनों बातें साथ पढ़नी चाहिए। उनका मौन कृष्ण की विस्तृत शिक्षा के लिए स्थान बनाता है।

2.10

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संजय उवाच

तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ १० ॥

O Bhārata, Hṛṣīkeśa, as if smiling, spoke these words to the grieving Arjuna in the midst of the two armies.

Roman reading

tamuvaacha hrisheekeshah prahasanniva bhaarata | senayorubhayormadhye visheedantamidam vachah || 10 ||tamuvāca hṛṣīkeśaḥ prahasanniva bhārata | senayorubhayormadhye viṣīdantamidaṃ vacaḥ || 10 ||

Explanation

The phrase 'as if smiling' does not specify mockery. It sets a striking contrast between Arjuna's distress and Krishna's composure. The battlefield remains unchanged; the teaching begins by changing how Arjuna understands the situation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'प्रहसन्निव' का अर्थ 'मानो मुस्कराते हुए' है; इससे उपहास का अर्थ अपने-आप नहीं निकलता। अर्जुन व्याकुल हैं, जबकि कृष्ण अपेक्षाकृत स्थिर दिखाई देते हैं। युद्धभूमि की परिस्थिति अभी वही है; शिक्षा का आरम्भ उसके प्रति अर्जुन की दृष्टि की समीक्षा से होता है।

2.11

श्रीभगवानुवाच

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ ११ ॥

You grieve for those who should not be grieved for, yet speak words of wisdom. The discerning do not grieve for the dead or for the living.

Roman reading

ashochyaananvashochastvam prajnaavaadaamshcha bhaashase | gataasoonagataasoomshcha naanushochanti panditaah || 11 ||aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase | gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ || 11 ||

Explanation

Krishna distinguishes eloquent moral reasoning from insight into life and death. The verse introduces a philosophical view of the self, not a demand for emotional indifference toward bereavement. How this claim relates to ordinary human grief must be understood through the verses that follow.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण कहते हैं कि अच्छी लगने वाली तर्कपूर्ण बातें और जीवन-मृत्यु का वास्तविक ज्ञान एक ही चीज नहीं हैं। यहाँ आत्मा के स्वरूप की दार्शनिक चर्चा आरम्भ होती है। श्लोक को किसी शोकाकुल व्यक्ति से संवेदना छीनने का आदेश मानना उचित नहीं; आगे के श्लोक इसका आधार समझाते हैं।

2.12

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्वे वयमतः परम् ॥ १२ ॥

Never was there a time when I did not exist, nor you, nor these rulers; nor shall any of us cease to exist hereafter.

Roman reading

na tvevaaham jaatu naasam na tvam neme janaadhipaah | na chaiva na bhavishyaamah sarve vayamatah param || 12 ||na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ | na caiva na bhaviṣyāmaḥ sarve vayamataḥ param || 12 ||

Explanation

Krishna introduces continuity beyond bodily life. Different Vedānta traditions explain the relation between individual selves and the supreme differently, so the verse should not be reduced to just one later doctrinal interpretation. Its immediate purpose is to challenge Arjuna's assumption that death is absolute annihilation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण देह के जीवनकाल से आगे अस्तित्व की निरंतरता का विचार प्रस्तुत करते हैं। जीव और परमात्मा के संबंध को विभिन्न वेदान्त परम्पराएँ अलग तरह से समझती हैं; इसलिए इस श्लोक को किसी एक बाद की व्याख्या तक सीमित नहीं करना चाहिए। तत्काल उद्देश्य मृत्यु को पूर्ण विनाश मानने की धारणा पर प्रश्न उठाना है।

2.13

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ १३ ॥

Just as the embodied self passes through childhood, youth and old age in this body, so it passes into another body. A steady-minded person is not bewildered by that.

Roman reading

dehino’sminyathaa dehe kaumaaram yauvanam jaraa | tathaa dehaantarapraaptirdheerastatra na muhyati || 13 ||dehino’sminyathā dehe kaumāraṃ yauvanaṃ jarā | tathā dehāntaraprāptirdhīrastatra na muhyati || 13 ||

Explanation

The verse uses familiar changes in a person's life to explain the less familiar idea of transmigration. The same dehin, the embodied self, is said to remain through changing bodily stages. Rebirth here is a teaching within the Gītā's metaphysical framework, not an experimentally established claim.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक जन्मान्तर की अवधारणा समझाने के लिए जीवन का परिचित उदाहरण देता है। बचपन, यौवन और बुढ़ापे में शरीर बदलता है, जबकि 'देही' की निरंतरता मानी जाती है; इसी तर्क को दूसरे शरीर की प्राप्ति तक बढ़ाया गया है। पुनर्जन्म यहाँ गीता की दार्शनिक मान्यता है, वैज्ञानिक रूप से स्थापित तथ्य का दावा नहीं।

2.14

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ १४ ॥

Contacts between the senses and their objects, son of Kuntī, bring cold and heat, pleasure and pain. They come and go and are impermanent; endure them, Bhārata.

Roman reading

maatraasparshaastu kaunteya sheetoshnasukhaduhkhadaah | aagamaapaayino’nityaastaamstitikshasva bhaarata || 14 ||mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ | āgamāpāyino’nityāstāṃstitikṣasva bhārata || 14 ||

Explanation

Krishna shifts from metaphysics to lived experience. Sensations and emotional responses change; recognizing their impermanence can prevent every passing discomfort from governing a decision. Titikṣā means patient endurance in context, not ignoring injuries or refusing necessary care.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अब कृष्ण प्रत्यक्ष अनुभव की बात करते हैं। सर्दी-गर्मी और सुख-दुःख के अनुभव आते-जाते रहते हैं; उनकी अस्थिरता पहचानने से हर क्षणिक असुविधा हमारे निर्णय पर हावी नहीं होती। 'तितिक्षा' का अर्थ विवेकपूर्ण धैर्य है, चोट, बीमारी या अन्याय को बिना सहायता स्वीकार करना नहीं।

2.15

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ १५ ॥

The steadfast person whom these do not disturb, foremost of men, who remains balanced in pleasure and pain, becomes fit for immortality.

Roman reading

yam hi na vyathayantyete purusham purusharshabha | samaduhkhasukham dheeram so’mritatvaaya kalpate || 15 ||yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha | samaduḥkhasukhaṃ dhīraṃ so’mṛtatvāya kalpate || 15 ||

Explanation

Here endurance is connected with a spiritual goal. Sameness in pleasure and pain means steadiness of understanding, not the absence of feeling or compassion. Amṛtatva is a term of spiritual liberation or deathlessness interpreted within the text's philosophical setting.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ धैर्य को आध्यात्मिक लक्ष्य से जोड़ा गया है। सुख-दुःख में समता का अर्थ यह नहीं कि मनुष्य कुछ महसूस ही न करे या करुणा छोड़ दे; अर्थ है कि विवेक परिस्थितियों के उतार-चढ़ाव से टूटे नहीं। 'अमृतत्व' का आशय गीता के दार्शनिक संदर्भ में मुक्ति अथवा मृत्यु से परे स्थिति से जुड़ता है।

2.16

नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ १६ ॥

The unreal has no enduring being, and the real never ceases to be. Those who see truth have discerned the nature of both.

Roman reading

naasato vidyate bhaavo naabhaavo vidyate satah | ubhayorapi drishto’ntastvanayostattvadarshibhih || 16 ||nāsato vidyate bhāvo nābhāvo vidyate sataḥ | ubhayorapi dṛṣṭo’ntastvanayostattvadarśibhiḥ || 16 ||

Explanation

Sat and asat are philosophically dense terms. Within the teaching, Krishna contrasts what does not endure with what is ultimately real; Vedānta schools debate exactly what belongs to each category. The point here is careful discrimination, not dismissing the experienced world as meaningless.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'सत्' और 'असत्' गहरे दार्शनिक शब्द हैं। कृष्ण स्थायी सत्य और परिवर्तनशील अस्तित्व के बीच भेद पर ध्यान दिलाते हैं, जबकि विभिन्न वेदान्त परम्पराएँ इनके आशय को अलग-अलग प्रकार से खोलती हैं। उद्देश्य अनुभव-जगत को निरर्थक कहना नहीं, बल्कि यथार्थ के स्तरों पर विचार करना है।

2.17

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् । विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ १७ ॥

Know that by which all this is pervaded to be indestructible. No one can bring about the destruction of that imperishable reality.

Roman reading

avinaashi tu tadviddhi yena sarvamidam tatam | vinaashamavyayasyaasya na kashchitkartumarhati || 17 ||avināśi tu tadviddhi yena sarvamidaṃ tatam | vināśamavyayasyāsya na kaścitkartumarhati || 17 ||

Explanation

The verse speaks of an imperishable principle underlying or pervading all. Krishna is building a reason why the deepest self should not be equated with a vulnerable body. How pervasion is understood varies by tradition; the teaching is metaphysical rather than a physical theory about matter.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक सबमें व्याप्त अविनाशी तत्त्व की बात करता है। कृष्ण धीरे-धीरे यह आधार बना रहे हैं कि गहन आत्मस्वरूप को नश्वर शरीर के समान नहीं समझना चाहिए। 'व्याप्ति' का अर्थ परम्पराओं में भिन्न हो सकता है; यह पदार्थ-विज्ञान का सिद्धान्त नहीं, आध्यात्मिक तत्त्वचिन्तन है।

2.18

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ १८ ॥

These bodies of the eternal, indestructible, immeasurable embodied self are said to have an end. Therefore fight, Bhārata.

Roman reading

antavanta ime dehaa nityasyoktaah shareerinah | anaashino’prameyasya tasmaadyudhyasva bhaarata || 18 ||antavanta ime dehā nityasyoktāḥ śarīriṇaḥ | anāśino’prameyasya tasmādyudhyasva bhārata || 18 ||

Explanation

The argument connects an enduring self with the mortality of bodies and then returns to Arjuna's battlefield duty. The command 'fight' belongs to this epic situation; the metaphysical claim should not be used to trivialize bodily suffering or justify violence in unrelated circumstances.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण नश्वर शरीर और नित्य देही के अंतर को अर्जुन की युद्धभूमि के कर्तव्य से जोड़ते हैं। 'युद्ध करो' इसी विशिष्ट महाकाव्य परिस्थिति में कहा गया है। आत्मा के अविनाशी होने की धारणा से शारीरिक पीड़ा को तुच्छ बताना या किसी अन्य संदर्भ में हिंसा को उचित ठहराना श्लोक का सावधान पाठ नहीं होगा।

2.19

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् । उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ १९ ॥

Whoever thinks this self kills, and whoever thinks it is killed, neither understands. The self neither kills nor is killed.

Roman reading

ya enam vetti hantaaram yashchainam manyate hatam | ubhau tau na vijaaneeto naayam hanti na hanyate || 19 ||ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam | ubhau tau na vijānīto nāyaṃ hanti na hanyate || 19 ||

Explanation

Krishna continues to distinguish the self from bodily action and destruction. The claim concerns the ātman, not the observable fact that human bodies can be harmed and lives ended. It cannot remove responsibility for violence; the Gītā will later return to the ethics of action, intention and duty.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण आत्मा को शरीर की क्रियाओं और विनाश से अलग बताते हैं। यह कथन 'आत्मन्' के बारे में है; इसका अर्थ यह नहीं कि शरीर को चोट नहीं लगती या मनुष्य की मृत्यु वास्तविक अनुभव नहीं है। इससे हिंसा की नैतिक जिम्मेदारी भी समाप्त नहीं होती; गीता आगे कर्म, भाव और कर्तव्य की चर्चा करती है।

2.20

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न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २० ॥

The self is never born and never dies. Having once existed, it does not cease to be. Unborn, eternal, everlasting and ancient, it is not slain when the body is slain.

Roman reading

na jaayate mriyate vaa kadaachinnaayam bhootvaa bhavitaa vaa na bhooyah | ajo nityah shaashvato’yam puraano na hanyate hanyamaane shareere || 20 ||na jāyate mriyate vā kadācinnāyaṃ bhūtvā bhavitā vā na bhūyaḥ | ajo nityaḥ śāśvato’yaṃ purāṇo na hanyate hanyamāne śarīre || 20 ||

Explanation

This is one of the chapter's central descriptions of the ātman. The many adjectives are not ornamental repetition; they deny different ways in which ordinary things begin, change and perish. The language expresses a metaphysical teaching, which traditions interpret in relation to God and individual identity in different ways.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक आत्मा के स्वरूप का मुख्य निरूपण है। 'अज', 'नित्य', 'शाश्वत' और 'पुराण' जैसे शब्द केवल अलंकार नहीं हैं; वे सामान्य वस्तुओं के जन्म और नाश से अलग स्थिति बताने का प्रयास करते हैं। विभिन्न दर्शन आत्मा तथा परमात्मा के संबंध को भिन्न प्रकार से समझाते हैं; यहाँ मूल कथन अविनाशित्व का है।

2.21

वेदाविनाशिनं नित्यं य एनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २१ ॥

How could someone who knows this self as indestructible, eternal, unborn and unchanging, Pārtha, cause anyone to be killed or kill anyone?

Roman reading

vedaavinaashinam nityam ya enamajamavyayam | katham sa purushah paartha kam ghaatayati hanti kam || 21 ||vedāvināśinaṃ nityaṃ ya enamajamavyayam | kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam || 21 ||

Explanation

The rhetorical question follows from the distinction between the self and bodily processes. It should not be read as a literal denial that actions have worldly consequences. Krishna is discussing the deepest level of identity while Arjuna still faces an ethically grave practical decision.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह प्रश्न आत्मा और शरीर के बीच किए गए भेद से निकलता है। इसका अर्थ यह नहीं कि संसार में किसी के कार्य का प्रभाव ही नहीं पड़ता। कृष्ण पहचान के गहरे दार्शनिक स्तर की बात कर रहे हैं, जबकि अर्जुन के सामने व्यवहार में अत्यंत गंभीर नैतिक निर्णय अब भी मौजूद है।

2.22

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥ २२ ॥

As a person discards worn-out clothes and puts on new ones, the embodied self discards worn-out bodies and takes others that are new.

Roman reading

vaasaamsi jeernaani yathaa vihaaya navaani grihnaati naro’paraani | tathaa shareeraani vihaaya jeernaanyanyaani samyaati navaani dehee || 22 ||vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro’parāṇi | tathā śarīrāṇi vihāya jīrṇānyanyāni saṃyāti navāni dehī || 22 ||

Explanation

The clothing image makes the doctrine of bodily change easy to picture. Its purpose is to illustrate the claimed continuity of the embodied self, not to say that losing a person should feel as trivial as changing clothes. The analogy operates within the Gītā's understanding of rebirth.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पुराने और नए वस्त्रों का उदाहरण कठिन विचार को सरल बनाता है। इससे गीता देही की निरंतरता और शरीर के परिवर्तन को समझाती है। यह उपमा किसी प्रियजन की मृत्यु को वस्त्र बदलने जितनी साधारण घटना बताने के लिए नहीं है; इसका क्षेत्र पुनर्जन्म की दार्शनिक अवधारणा है।

2.23

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः । न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २३ ॥

Weapons do not cut it, fire does not burn it, waters do not wet it, and wind does not dry it.

Roman reading

nainam chhindanti shastraani nainam dahati paavakah | na chainam kledayantyaapo na shoshayati maarutah || 23 ||nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ | na cainaṃ kledayantyāpo na śoṣayati mārutaḥ || 23 ||

Explanation

The four elements and their effects portray a self beyond physical alteration. The concrete imagery was memorable to listeners familiar with ordinary material change. The description should be interpreted as an account of ātman, not as a claim about the invulnerability of living bodies.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

शस्त्र, अग्नि, जल और वायु के प्रभाव गिनाकर आत्मा के भौतिक परिवर्तन से परे होने का चित्र बनाया गया है। साधारण संसार में ये शक्तियाँ वस्तुओं को बदलती हैं, पर यहाँ कहा गया है कि आत्मा उन नियमों से परे है। यह शरीर के अजेय होने का दावा नहीं है।

2.24

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च । नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २४ ॥

It cannot be cut, burned, wetted or dried. It is eternal, all-pervading, stable, unmoving and ancient.

Roman reading

achchhedyo’yamadaahyo’yamakledyo’shoshya eva cha | nityah sarvagatah sthaanurachalo’yam sanaatanah || 24 ||acchedyo’yamadāhyo’yamakledyo’śoṣya eva ca | nityaḥ sarvagataḥ sthāṇuracalo’yaṃ sanātanaḥ || 24 ||

Explanation

Verse 2.24 gathers the qualities implied by the previous image into a fuller definition. Terms such as sarvagata and acala have generated extensive philosophical commentary because 'all-pervading' and 'unmoving' require careful interpretation. The verse reinforces Krishna's argument about a reality not subject to bodily decay.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोक के उदाहरण को यहाँ आत्मा के गुणों के रूप में विस्तार मिलता है। 'सर्वगत' और 'अचल' जैसे शब्दों के अर्थ पर परम्परागत भाष्यों में गहन विचार हुआ है। मुख्य बात वही है कि कृष्ण आत्मा को शरीर के क्षय और परिवर्तन के नियमों से भिन्न समझा रहे हैं।

2.25

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥

This self is said to be unmanifest, inconceivable and unchanging. Knowing it thus, you should not grieve in this way.

Roman reading

avyakto’yamachintyo’yamavikaaryo’yamuchyate | tasmaadevam viditvainam naanushochitumarhasi || 25 ||avyakto’yamacintyo’yamavikāryo’yamucyate | tasmādevaṃ viditvainaṃ nānuśocitumarhasi || 25 ||

Explanation

Krishna emphasizes that the self is not merely another object the senses can inspect. Avyakta and acintya point to limits of ordinary perception and conceptualization. His response seeks to transform Arjuna's outlook; it does not offer a quick formula that removes every dimension of bereavement.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण बताते हैं कि आत्मा इन्द्रियों से दिखाई देने वाली किसी सामान्य वस्तु जैसी नहीं है। 'अव्यक्त' और 'अचिन्त्य' सामान्य अनुभव और विचार की सीमाओं की ओर संकेत करते हैं। अर्जुन के शोक को बदलने का प्रयास उनकी दृष्टि बदलकर किया जा रहा है, किसी सरल वाक्य से हर तरह का दुःख मिटाने का दावा करके नहीं।

2.26

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् । तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २६ ॥

Even if you regard this self as continually coming to birth and continually dying, mighty-armed one, you still ought not to grieve in this way.

Roman reading

atha chainam nityajaatam nityam vaa manyase mritam | tathaapi tvam mahaabaaho naivam shochitumarhasi || 26 ||atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam | tathāpi tvaṃ mahābāho naivaṃ śocitumarhasi || 26 ||

Explanation

Krishna temporarily argues from an alternative assumption. Even someone who does not accept the preceding account of an eternal self must still confront the recurring reality of birth and death. This shift makes the argument broader without necessarily withdrawing the metaphysical teaching of earlier verses.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ कृष्ण क्षणभर के लिए दूसरी मान्यता मानकर तर्क करते हैं। यदि कोई नित्य आत्मा की बात स्वीकार न भी करे और जीवन को बार-बार जन्म-मृत्यु वाला माने, तब भी मृत्यु की अनिवार्यता पर विचार आवश्यक रहेगा। इससे पूर्व कथन वापस नहीं लिया गया; तर्क का एक दूसरा रास्ता खोला गया है।

2.27

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २७ ॥

For one who is born, death is certain; for one who dies, birth is certain. Therefore you should not grieve over what cannot be avoided.

Roman reading

jaatasya hi dhruvo mrityurdhruvam janma mritasya cha | tasmaadaparihaarye’rthe na tvam shochitumarhasi || 27 ||jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca | tasmādaparihārye’rthe na tvaṃ śocitumarhasi || 27 ||

Explanation

The verse expresses the cycle of birth and death assumed in the Gītā. It asks Arjuna to consider what lies beyond his control, but that need not negate compassion for real losses. The teaching concerns the inevitability of change, not an obligation to ignore preventable suffering.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक गीता के जन्म-मृत्यु चक्र की मान्यता व्यक्त करता है। अर्जुन को उस परिवर्तन के बारे में सोचने को कहा जाता है जिसे वे पूरी तरह नियंत्रित नहीं कर सकते। इसका अर्थ वास्तविक क्षति के प्रति करुणा छोड़ना या रोके जा सकने वाले दुःख की उपेक्षा करना नहीं है।

2.28

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २८ ॥

Beings are unmanifest before birth, manifest in their middle state, and unmanifest again at their end, Bhārata. What cause, then, is there for such lamentation?

Roman reading

avyaktaadeeni bhootaani vyaktamadhyaani bhaarata | avyaktanidhanaanyeva tatra kaa paridevanaa || 28 ||avyaktādīni bhūtāni vyaktamadhyāni bhārata | avyaktanidhanānyeva tatra kā paridevanā || 28 ||

Explanation

Krishna frames visible life as a brief appearance between two unobservable states. This invites reflection on the limited span of human perception. It is a philosophical perspective on change, not a scientific description of what can be observed before conception or after death.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण दिखाई देने वाले जीवन को दो अव्यक्त अवस्थाओं के बीच का काल बताते हैं। इससे हमारी प्रत्यक्ष जानकारी की सीमाएँ उजागर होती हैं—हम बीच की अवस्था देखते हैं, आरम्भ और अंत के पार का अनुभव सामान्यतः नहीं होता। इसे वैज्ञानिक जीवनचक्र का विवरण नहीं, परिवर्तन पर दार्शनिक दृष्टि के रूप में पढ़ना चाहिए।

2.29

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाऽप्येनं वेद न चैव कश्चित् ॥ २९ ॥

Someone beholds the self as a wonder; another speaks of it as a wonder; another hears of it as a wonder. Yet even after hearing, someone does not truly know it.

Roman reading

aashcharyavatpashyati kashchidenamaashcharyavadvadati tathaiva chaanyah | aashcharyavachchainamanyah shrinoti shrutvaa’pyenam veda na chaiva kashchit || 29 ||āścaryavatpaśyati kaścidenamāścaryavadvadati tathaiva cānyaḥ | āścaryavaccainamanyaḥ śṛṇoti śrutvā’pyenaṃ veda na caiva kaścit || 29 ||

Explanation

The verse acknowledges that talk about the self can outstrip understanding. Seeing, describing and listening are distinct from genuine realization. Its humility about knowledge helps prevent the earlier confident formulations from being reduced to mere memorized slogans.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ आत्मज्ञान की कठिनाई स्वीकार की गई है। देखने, कहने और सुनने में आश्चर्य हो सकता है, फिर भी वास्तविक समझ अपने-आप नहीं आती। यह श्लोक याद दिलाता है कि पहले कहे गए बड़े दार्शनिक कथनों को केवल रट लेने से उनका अनुभव या अर्थ पूरी तरह नहीं खुलता।

2.30

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देही नित्यमवध्योऽयं देहे सर्वस्य भारत । तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ ३० ॥

The embodied self in everyone's body is always beyond killing, Bhārata. Therefore you should not grieve in this way for any beings.

Roman reading

dehee nityamavadhyo’yam dehe sarvasya bhaarata | tasmaatsarvaani bhootaani na tvam shochitumarhasi || 30 ||dehī nityamavadhyo’yaṃ dehe sarvasya bhārata | tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi || 30 ||

Explanation

This concludes the sequence on the indestructibility of the self. Krishna broadens the principle from Arjuna's relatives to all beings. The universal scope matters, yet the verse remains a metaphysical teaching and does not make the physical vulnerability of persons ethically irrelevant.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

आत्मा के अविनाशित्व पर चल रहा विचार यहाँ एक निष्कर्ष तक पहुँचता है। कृष्ण केवल अर्जुन के परिजनों की नहीं, सभी प्राणियों के भीतर स्थित देही की बात करते हैं। यह सार्वभौमिक दृष्टि महत्वपूर्ण है, लेकिन इससे जीवित व्यक्तियों की शारीरिक असुरक्षा या उनके प्रति हमारी जिम्मेदारी महत्वहीन नहीं हो जाती।

2.31

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ ३१ ॥

Considering your own duty as well, you should not waver. For a kṣatriya, nothing is held higher than a battle undertaken for dharma.

Roman reading

svadharmamapi chaavekshya na vikampitumarhasi | dharmyaaddhi yuddhaachchhreyo’nyatkshatriyasya na vidyate || 31 ||svadharmamapi cāvekṣya na vikampitumarhasi | dharmyāddhi yuddhācchreyo’nyatkṣatriyasya na vidyate || 31 ||

Explanation

The teaching turns from the self to Arjuna's particular social and ethical responsibility. Svadharma here is embedded in the epic's kṣatriya framework and the claim that this battle is righteous. It must not be generalized into an unrestricted endorsement of warfare or inherited social hierarchy.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अब विचार आत्मा से हटकर अर्जुन के विशिष्ट कर्तव्य पर आता है। 'स्वधर्म' यहाँ महाकाव्य के क्षत्रिय-संदर्भ और इस युद्ध को धर्मसम्मत मानने की पृष्ठभूमि से जुड़ा है। इसे हर युद्ध की स्वीकृति या वंशानुगत सामाजिक व्यवस्था के असीम समर्थन के रूप में नहीं पढ़ना चाहिए।

2.32

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ ३२ ॥

Fortunate are those kṣatriyas, Pārtha, who encounter such a battle unexpectedly, like an open gateway to heaven.

Roman reading

yadrichchhayaa chopapannam svargadvaaramapaavritam | sukhinah kshatriyaah paartha labhante yuddhameedrisham || 32 ||yadṛcchayā copapannaṃ svargadvāramapāvṛtam | sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam || 32 ||

Explanation

Krishna uses the martial values and religious imagery familiar to Arjuna. The 'gateway to heaven' is part of that tradition's account of a righteous warrior's fate. The qualifier of a dharmic battle is essential; the verse is not a blanket celebration of killing.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण अर्जुन के परिचित योद्धा-आदर्शों और धार्मिक प्रतीकों का उपयोग करते हैं। 'स्वर्ग का द्वार' धर्मसम्मत युद्ध में कर्तव्य निभाने वाले क्षत्रिय के फल की पारम्परिक कल्पना है। 'धर्मसम्मत' की शर्त को हटाकर इस कथन को हिंसा का सामान्य उत्सव नहीं बनाया जा सकता।

2.33

अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ ३३ ॥

But if you do not undertake this battle for dharma, you will abandon your own duty and honour and incur wrongdoing.

Roman reading

atha chettvamimam dharmyam sangraamam na karishyasi | tatah svadharmam keertim cha hitvaa paapamavaapsyasi || 33 ||atha cettvamimaṃ dharmyaṃ saṅgrāmaṃ na kariṣyasi | tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi || 33 ||

Explanation

The warning follows from Krishna's assessment of Arjuna's duty in this specific conflict. Its ethical force depends on the battle truly being dharmic, a question the epic explores at length. Readers should distinguish this contextual argument from the simplistic view that disobeying social expectations is always sinful.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह चेतावनी उसी परिस्थिति में कृष्ण द्वारा माने गए अर्जुन के कर्तव्य पर आधारित है। इसका नैतिक बल इस बात पर निर्भर है कि युद्ध वास्तव में धर्मसम्मत है; महाभारत इस कठिन प्रश्न पर विस्तृत विचार करता है। सामाजिक अपेक्षाओं से हर असहमति को पाप मान लेना इस श्लोक का सरल लेकिन गलत सामान्यीकरण होगा।

2.34

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । संभावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ ३४ ॥

People will also speak of your lasting dishonour; for a person held in esteem, disgrace is considered worse than death.

Roman reading

akeertim chaapi bhootaani kathayishyanti te’vyayaam | sambhaavitasya chaakeertirmaranaadatirichyate || 34 ||akīrtiṃ cāpi bhūtāni kathayiṣyanti te’vyayām | saṃbhāvitasya cākīrtirmaraṇādatiricyate || 34 ||

Explanation

Krishna appeals to Arjuna's reputation among fellow warriors. This rhetoric belongs to a culture where public honour strongly shaped duties and choices. It is not a rule that fear of disgrace should outweigh personal safety, well-being or moral judgment in every situation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण अर्जुन को योद्धा-सामाजिक प्रतिष्ठा की भी याद दिलाते हैं। उस संदर्भ में कीर्ति और अपकीर्ति निर्णय पर भारी प्रभाव डालती थीं। इसे आज हर परिस्थिति में ऐसा नियम नहीं मानना चाहिए कि लोक-लाज, जीवन की सुरक्षा या नैतिक विवेक से भी बड़ी है।

2.35

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ ३५ ॥

The great chariot-warriors will think you withdrew from battle out of fear. Those who once held you in high regard will come to regard you lightly.

Roman reading

bhayaadranaaduparatam mamsyante tvaam mahaarathaah | yeshaam cha tvam bahumato bhootvaa yaasyasi laaghavam || 35 ||bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ | yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam || 35 ||

Explanation

The verse elaborates the social cost of Arjuna's retreat from the viewpoint of other warriors. Their presumed judgment may be unfair; Krishna is describing the pressure Arjuna can expect, not proving that outsiders always understand another person's motives. This sits alongside, rather than replaces, the deeper ethical argument.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक बताता है कि दूसरे योद्धा अर्जुन के पीछे हटने की कैसी व्याख्या कर सकते हैं। उनकी धारणा सही हो, यह आवश्यक नहीं; लोग अक्सर किसी निर्णय के भीतर की उलझन नहीं जानते। कृष्ण सामाजिक परिणाम का पक्ष सामने रखते हैं, पर यह अपने-आप में पूरे नैतिक प्रश्न का अंतिम उत्तर नहीं है।

2.36

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ ३६ ॥

Your enemies will speak many unspeakable words, mocking your strength. What could be more painful than that?

Roman reading

avaachyavaadaamshcha bahoonvadishyanti tavaahitaah | nindantastava saamarthyam tato duhkhataram nu kim || 36 ||avācyavādāṃśca bahūnvadiṣyanti tavāhitāḥ | nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim || 36 ||

Explanation

Krishna completes his appeal to Arjuna's warrior identity by evoking ridicule from opponents. The verse reflects the epic's rhetoric of honour and shame. It should be read as part of Krishna's attempt to move Arjuna toward action, not as a timeless instruction to live according to others' insults.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण विरोधियों के उपहास का उल्लेख करके अर्जुन के योद्धा-स्वाभिमान को संबोधित करते हैं। यह महाकाव्य की मान-अपमान वाली भाषाशैली है। इसे जीवन का सार्वभौमिक नियम नहीं मानना चाहिए कि दूसरों की कटु बातों के डर से ही निर्णय लिया जाए; आगे कर्मयोग का आधार इससे कहीं गहरा है।

2.37

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् । तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ ३७ ॥

If you are slain, you will attain heaven; if you prevail, you will enjoy the earth. Therefore rise, son of Kuntī, resolved to fight.

Roman reading

hato vaa praapsyasi svargam jitvaa vaa bhokshyase maheem | tasmaaduttishtha kaunteya yuddhaaya kritanishchayah || 37 ||hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm | tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ || 37 ||

Explanation

Krishna presents both possible outcomes within the warrior values of the scene: a noble afterlife or earthly victory. These are motivating claims made to Arjuna in the epic, not a general promise that any person who dies in combat attains heaven. The next verse shifts from outcomes to the attitude with which action is performed.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण इस परिस्थिति में योद्धा के सामने रखे दोनों संभावित परिणाम बताते हैं—परम्परागत स्वर्गफल या सांसारिक विजय। यह महाकाव्य के भीतर अर्जुन को दिया गया प्रोत्साहन है, हर युद्ध में मरने वाले के लिए सार्वभौमिक वादा नहीं। अगले श्लोक में परिणामों से आगे बढ़कर कर्म करते समय मन की दशा पर जोर आता है।

2.38

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ । ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ ३८ ॥

Treat pleasure and pain, gain and loss, victory and defeat alike; then engage in battle. Acting in this way, you will not incur sin.

Roman reading

sukhaduhkhe same kritvaa laabhaalaabhau jayaajayau | tato yuddhaaya yujyasva naivam paapamavaapsyasi || 38 ||sukhaduḥkhe same kṛtvā lābhālābhau jayājayau | tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi || 38 ||

Explanation

This verse anticipates karma-yoga: action carried out without being ruled by preference for pleasant results. Samatva does not erase the need to judge whether an action is right; Krishna's assurance depends on the duty-framework already discussed. Equanimity concerns inner balance amid outcomes, not indifference to their consequences.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ कर्मयोग की मूल दिशा दिखाई देती है—सुखद फल पाने की लालसा से संचालित हुए बिना अपने कर्तव्य का पालन। 'समत्व' से उचित-अनुचित पर विचार समाप्त नहीं होता; कृष्ण की आश्वस्ति पहले बताए गए धर्मसम्मत कर्तव्य के संदर्भ में है। समता का अर्थ परिणामों की उपेक्षा नहीं, उनके बीच विवेक का स्थिर रहना है।

2.39

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु । बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ ३९ ॥

This understanding has been explained to you in the perspective of sāṅkhya; now hear it in yoga. Joined with this understanding, Pārtha, you will cast off bondage arising from action.

Roman reading

eshaa te’bhihitaa saamkhye buddhiryoge tvimaam shrinu | buddhyaa yukto yayaa paartha karmabandham prahaasyasi || 39 ||eṣā te’bhihitā sāṃkhye buddhiryoge tvimāṃ śṛṇu | buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi || 39 ||

Explanation

Krishna marks a transition from the preceding teaching about reality and selfhood to disciplined action. 'Sāṅkhya' and 'yoga' in this verse are understood somewhat differently across commentarial schools, and need not be mapped simplistically onto later technical systems. The emphasis now falls on a way of acting that does not deepen attachment.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण यहाँ अध्याय की दिशा बदलते हैं। पहले आत्मा और सत्य की समझ पर बात हुई, अब उस समझ के साथ कर्म कैसे किया जाए, यह विषय बनेगा। इस श्लोक के 'सांख्य' और 'योग' का विभिन्न भाष्य-परम्पराओं में अलग विवेचन है; इन्हें बाद की तकनीकी दार्शनिक प्रणालियों से सीधे एक-समान नहीं मानना चाहिए।

2.40

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नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ ४० ॥

On this path no effort is lost, nor is there an adverse result from an incomplete beginning. Even a little of this dharma protects one from great fear.

Roman reading

nehaabhikramanaasho’sti pratyavaayo na vidyate | svalpamapyasya dharmasya traayate mahato bhayaat || 40 ||nehābhikramanāśo’sti pratyavāyo na vidyate | svalpamapyasya dharmasya trāyate mahato bhayāt || 40 ||

Explanation

Krishna encourages sustained practice rather than perfectionism. Even small steps in disciplined, less attached action have value within his teaching. 'Great fear' has spiritual dimensions in traditional interpretations; the verse should not be turned into a guarantee against every worldly danger.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण बताते हैं कि इस मार्ग में केवल पूर्ण सफलता ही मूल्यवान नहीं; छोटा और अधूरा अभ्यास भी अर्थ रखता है। इससे साधना को कठोर पूर्णतावाद के स्थान पर निरंतर प्रयास की दृष्टि मिलती है। 'महतो भयात्' की आध्यात्मिक व्याख्याएँ मिलती हैं, लेकिन इसे हर सांसारिक संकट से निश्चित सुरक्षा का वादा नहीं समझना चाहिए।

2.41

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन । बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ ४१ ॥

In this path, descendant of Kuru, resolute understanding is one-pointed. The thoughts of those without firm resolve branch endlessly in many directions.

Roman reading

vyavasaayaatmikaa buddhirekeha kurunandana | bahushaakhaa hyanantaashcha buddhayo’vyavasaayinaam || 41 ||vyavasāyātmikā buddhirekeha kurunandana | bahuśākhā hyanantāśca buddhayo’vyavasāyinām || 41 ||

Explanation

Vyavasāyātmikā buddhi is a settled commitment of discernment, not stubborn refusal to reconsider evidence. Krishna contrasts focused orientation toward a worthy aim with scattered preoccupation among competing rewards. Practical concentration grows from clarity about what matters, not mere mental force.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'व्यवसायात्मिका बुद्धि' से आशय उद्देश्य और विवेक में दृढ़ता है, तथ्यों के सामने जिद पकड़ लेना नहीं। कृष्ण एक ऐसे मन का चित्र बनाते हैं जो मूल्यवान लक्ष्य पर केंद्रित है, जबकि दूसरा अनेक इच्छाओं और फलों में उलझता है। वास्तविक एकाग्रता इस स्पष्टता से बढ़ती है कि क्या महत्वपूर्ण है।

2.42

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः । वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ ४२ ॥

Those lacking discernment speak these flowery words, delighting in the words of the Vedas and declaring that nothing else exists beyond them.

Roman reading

yaamimaam pushpitaam vaacham pravadantyavipashchitah | vedavaadarataah paartha naanyadasteeti vaadinah || 42 ||yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ | vedavādaratāḥ pārtha nānyadastīti vādinaḥ || 42 ||

Explanation

The target is a narrow, reward-fixated religious outlook that treats promised benefits as the whole purpose of scripture. The verse does not dismiss all Vedic learning; it questions exclusivist attachment to attractive ritual promises. Verse 2.43 continues the same sentence and explains what kind of promises Krishna means.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह आलोचना उस धार्मिक दृष्टि की है जो आकर्षक कर्मफल-वर्णनों को ही शास्त्र का पूरा उद्देश्य समझ लेती है। यहाँ संपूर्ण वेद-अध्ययन को निरर्थक नहीं कहा जा रहा, बल्कि फल-लालसा से जुड़ी एक संकीर्ण व्याख्या पर प्रश्न उठता है। अगला श्लोक उसी वाक्य को आगे बढ़ाता है और बताता है कि कैसी बातें अभिप्रेत हैं।

2.43

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ ४३ ॥

Their words promise birth and the fruits of action, direct attention toward heaven, and prescribe numerous special rites aimed at enjoyment and power.

Roman reading

kaamaatmaanah svargaparaa janmakarmaphalapradaam | kriyaavisheshabahulaam bhogaishvaryagatim prati || 43 ||kāmātmānaḥ svargaparā janmakarmaphalapradām | kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati || 43 ||

Explanation

This verse continues the critique begun in 2.42. Krishna is questioning ritual motivation centred on sensory enjoyment, status and heavenly reward, not denying that rites can carry meaning in other contexts.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक 2.42 की आलोचना पूरी करता है। कृष्ण उस अनुष्ठान-दृष्टि पर प्रश्न उठाते हैं जिसमें भोग, प्रतिष्ठा और स्वर्गफल ही मुख्य प्रेरणा बन जाएँ। इसका अर्थ सभी अनुष्ठानों को अर्थहीन कहना नहीं है।

2.44

भोगैश्वर्यप्रसक्तानां तयाऽपहृतचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ ४४ ॥

For those whose minds are carried away by such talk and who cling to enjoyment and power, resolute understanding does not become established in contemplation.

Roman reading

bhogaishvaryaprasaktaanaam tayaa’pahritachetasaam | vyavasaayaatmikaa buddhih samaadhau na vidheeyate || 44 ||bhogaiśvaryaprasaktānāṃ tayā’pahṛtacetasām | vyavasāyātmikā buddhiḥ samādhau na vidhīyate || 44 ||

Explanation

The concern is not possession itself but attachment that repeatedly captures attention. When promised rewards dominate a person's mind, stable contemplation and judgment become difficult. Krishna links the critique of outward ritual rewards to the inner discipline required for yoga.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

समस्या केवल वस्तुओं का होना नहीं, बल्कि उनसे ऐसी आसक्ति है जो मन को बार-बार खींच ले। जब पुरस्कार और प्रतिष्ठा ही चिंतन के केंद्र बन जाते हैं, तो स्थिर निर्णय और ध्यान कठिन हो सकता है। इस प्रकार कृष्ण बाहरी फल की आलोचना को योग की आंतरिक साधना से जोड़ते हैं।

2.45

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ ४५ ॥

The Vedas concern the three guṇas; Arjuna, go beyond the three guṇas. Be free of the pairs of opposites, steadfast in clarity, without anxious concern for acquisition and preservation, and established in the self.

Roman reading

traigunyavishayaa vedaa nistraigunyo bhavaarjuna | nirdvandvo nityasattvastho niryogakshema aatmavaan || 45 ||traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna | nirdvandvo nityasattvastho niryogakṣema ātmavān || 45 ||

Explanation

Krishna asks Arjuna to move beyond being governed by the shifting qualities and opposites of worldly experience. 'Niryogakṣema' cautions against anxious preoccupation with getting and keeping possessions; it need not mean neglecting ordinary responsibilities. Commentators differ on the scope of 'beyond the guṇas' and the relation to Vedic teaching.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण अर्जुन को प्रकृति के गुणों और सुख-दुःख जैसे द्वन्द्वों का दास न बनने को कहते हैं। 'निर्योगक्षेम' का आशय वस्तुएँ पाने और बचाए रखने की चिंता से मुक्त होना है, जरूरी जिम्मेदारियों को छोड़ना नहीं। 'निस्त्रैगुण्य' तथा वेद से इसके संबंध को विभिन्न भाष्य अलग तरह से स्पष्ट करते हैं।

2.46

यावानर्थ उदपाने सर्वतः संप्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ ४६ ॥

Whatever practical use there is in a small well is encompassed by water flooding everywhere; in a similar way, the value of the Vedas is understood by one who truly knows.

Roman reading

yaavaanartha udapaane sarvatah samplutodake | taavaansarveshu vedeshu braahmanasya vijaanatah || 46 ||yāvānartha udapāne sarvataḥ saṃplutodake | tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ || 46 ||

Explanation

The well-and-flood analogy compares limited needs with a fuller realization. It does not require the conclusion that the Vedas are worthless; traditional schools debate how their ritual and knowledge portions relate to insight.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कुएँ और सर्वत्र फैले जल की उपमा सीमित उपयोग और व्यापक प्राप्ति का अंतर बताती है। इसका अर्थ अनिवार्य रूप से यह नहीं कि वेद व्यर्थ हैं; तत्त्वज्ञान और वैदिक कर्म के संबंध पर परम्पराएँ भिन्न मत रखती हैं।

2.47

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ ४७ ॥

You have a claim to action alone, never to its fruits. Do not make the fruits of action your motive, and do not become attached to inaction.

Roman reading

karmanyevaadhikaaraste maa phaleshu kadaachana | maa karmaphalaheturbhoormaa te sango’stvakarmani || 47 ||karmaṇyevādhikāraste mā phaleṣu kadācana | mā karmaphalaheturbhūrmā te saṅgo’stvakarmaṇi || 47 ||

Explanation

The verse calls for wholehearted action without trying to possess outcomes that depend on many factors. It does not prohibit planning, learning from results or being paid fairly for work. Equally important is the final warning: detachment must not become an excuse to avoid necessary action.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक कहता है कि कर्म ईमानदारी से करो, लेकिन ऐसे परिणाम पर स्वामित्व का अहंकार न पालो जो अनेक परिस्थितियों से बनता है। इसका अर्थ योजना छोड़ना, परिणामों से सीखना बंद करना या उचित पारिश्रमिक न लेना नहीं है। अंतिम पंक्ति उतनी ही महत्वपूर्ण है—अनासक्ति को जिम्मेदारी से भागने का बहाना नहीं बनाना चाहिए।

2.48

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय । सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ ४८ ॥

Established in yoga, perform actions, Dhanañjaya, abandoning attachment and remaining balanced in success and failure. Such equanimity is called yoga.

Roman reading

yogasthah kuru karmaani sangam tyaktvaa dhanamjaya | siddhyasiddhyoh samo bhootvaa samatvam yoga uchyate || 48 ||yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanaṃjaya | siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate || 48 ||

Explanation

Krishna defines yoga here through a quality of action and mind, not through physical posture. Equality in success and failure means neither elation nor disappointment should overturn discernment. Effort and care remain necessary; what changes is one's dependence on the outcome for inner balance.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ योग की परिभाषा मन की स्थिति और कर्म की शैली से दी गई है, केवल आसन से नहीं। सफलता पर अहंकार और असफलता पर टूटन—दोनों से विवेक बचाए रखना समत्व है। प्रयास और सावधानी जरूरी रहते हैं; बदलती है फल पर मन की पूर्ण निर्भरता।

2.49

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ ४९ ॥

Action driven by lower motives is far inferior to the yoga of understanding, Dhanañjaya. Seek refuge in discernment; pitiable are those who make the fruits their sole motive.

Roman reading

doorena hyavaram karma buddhiyogaaddhanamjaya | buddhau sharanamanvichchha kripanaah phalahetavah || 49 ||dūreṇa hyavaraṃ karma buddhiyogāddhanaṃjaya | buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ || 49 ||

Explanation

The comparison is between attachment-driven action and action guided by steady wisdom, not a dismissal of all activity. 'Kṛpaṇāḥ' criticizes the spiritually impoverished outlook that values action only by personal reward. The verse deepens, rather than cancels, the instruction to act in 2.47.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह तुलना सभी कर्मों और ज्ञान के बीच नहीं, फलासक्ति से चलने वाले कर्म और स्थिर विवेक से प्रेरित कर्म के बीच है। 'कृपणाः' उस संकुचित दृष्टि की आलोचना है जिसमें केवल निजी लाभ ही कर्म का मूल्य बन जाए। यह श्लोक 2.47 के कर्म करने के निर्देश को रद्द नहीं, बल्कि गहरा करता है।

2.50

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बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ ५० ॥

One joined to understanding relinquishes here both favourable and unfavourable karmic results. Therefore devote yourself to yoga; yoga is skill in action.

Roman reading

buddhiyukto jahaateeha ubhe sukritadushkrite | tasmaadyogaaya yujyasva yogah karmasu kaushalam || 50 ||buddhiyukto jahātīha ubhe sukṛtaduṣkṛte | tasmādyogāya yujyasva yogaḥ karmasu kauśalam || 50 ||

Explanation

'Skill in action' is not merely speed, efficiency or clever technique. In this context it includes discernment, appropriate action and freedom from clinging to results. The surprising pairing of good and bad karma points toward liberation from binding attachment, not permission to ignore ethical distinctions.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'कर्मसु कौशलम्' का अर्थ केवल तेज, चतुर या अधिक उत्पादक काम करना नहीं है। यहाँ सही विवेक, उचित कर्म और फलासक्ति से मुक्ति एक साथ जुड़े हैं। शुभ-अशुभ दोनों को छोड़ने की बात नैतिक अंतर मिटाने के लिए नहीं, कर्मफल के बंधन से मुक्त होने की दिशा में है।

2.51

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ ५१ ॥

The wise, united with understanding, abandon the fruits born of action; freed from the bondage of birth, they reach a state beyond affliction.

Roman reading

karmajam buddhiyuktaa hi phalam tyaktvaa maneeshinah | janmabandhavinirmuktaah padam gachchhantyanaamayam || 51 ||karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ | janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam || 51 ||

Explanation

Krishna now describes the spiritual horizon of karma-yoga. The promise concerns freedom from binding attachment and the cycle of birth within the Gītā's worldview. It should not be reduced to the claim that disciplined people will experience no ordinary hardship in life.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अब कर्मयोग का आध्यात्मिक लक्ष्य सामने आता है। कृष्ण बताते हैं कि कर्मफल की आसक्ति छोड़ने वाला ज्ञानी जन्म-बंधन से मुक्ति की ओर बढ़ता है। यह गीता की आध्यात्मिक विश्वदृष्टि का कथन है; इसे यह वादा नहीं मानना चाहिए कि अनुशासित व्यक्ति को जीवन में कोई सामान्य दुःख नहीं होगा।

2.52

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ ५२ ॥

When your understanding crosses the thicket of delusion, you will grow dispassionate toward what has been heard and what is yet to be heard.

Roman reading

yadaa te mohakalilam buddhirvyatitarishyati | tadaa gantaasi nirvedam shrotavyasya shrutasya cha || 52 ||yadā te mohakalilaṃ buddhirvyatitariṣyati | tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca || 52 ||

Explanation

The image of a tangled thicket conveys how confusion catches the mind. 'Nirveda' here is best understood as freedom from compulsive fascination or dependence on competing teachings, not hatred of study. Krishna is preparing Arjuna for an understanding that can stand steadily amid many claims.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'मोहकलिल' उलझे हुए दलदल या झाड़ी जैसी स्थिति का चित्र देता है, जिसमें बुद्धि फँस जाती है। यहाँ 'निर्वेद' का अर्थ अध्ययन या ज्ञान से घृणा नहीं, बल्कि विभिन्न आकर्षक कथनों की पकड़ से छुटकारा है। कृष्ण ऐसी समझ की ओर ले जा रहे हैं जो बहुत-सी आवाजों के बीच स्थिर रह सके।

2.53

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ ५३ ॥

When your understanding, no longer unsettled by conflicting scriptural statements, stands unwavering in contemplation, you will attain yoga.

Roman reading

shrutivipratipannaa te yadaa sthaasyati nishchalaa | samaadhaavachalaa buddhistadaa yogamavaapsyasi || 53 ||śrutivipratipannā te yadā sthāsyati niścalā | samādhāvacalā buddhistadā yogamavāpsyasi || 53 ||

Explanation

The verse closes the earlier sequence on disciplined intelligence. Stability does not require never examining evidence; it means insight is no longer endlessly displaced by every competing promise or formulation. 'Samādhi' here carries a contemplative focus whose precise interpretation varies among commentators.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक स्थिर विवेक की चर्चा को पूरा करता है। स्थिरता का अर्थ नए प्रमाण पर कभी विचार न करना नहीं, बल्कि हर आकर्षक कथन से अपनी दिशा बार-बार न खोना है। 'समाधि' के आशय का भाष्यों में विस्तृत विवेचन मिलता है; यहाँ लक्ष्य अचल चित्त और योग की प्राप्ति है।

2.54

अर्जुन उवाच

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव । स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ ५४ ॥

Arjuna said: Keśava, how does one describe a person whose wisdom is steady and who abides in contemplation? How does such a person speak, sit and move?

Roman reading

sthitaprajnasya kaa bhaashaa samaadhisthasya keshava | sthitadheeh kim prabhaasheta kimaaseeta vrajeta kim || 54 ||sthitaprajñasya kā bhāṣā samādhisthasya keśava | sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim || 54 ||

Explanation

Arjuna asks for recognizable signs of the inner steadiness Krishna has just described. The questions about speaking, sitting and walking need not demand an external dress code; they seek how wisdom shows itself in life.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अर्जुन अब जानना चाहते हैं कि अभी बताई गई स्थिरबुद्धि जीवन में कैसे पहचानी जाए। बोलने, बैठने और चलने का प्रश्न बाहरी वेशभूषा से अधिक व्यवहार और दृष्टि का है।

2.55

श्रीभगवानुवाच

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ ५५ ॥

Krishna said: When a person gives up all cravings arising in the mind and is content in the self through the self alone, that person is called one of steady wisdom.

Roman reading

prajahaati yadaa kaamaansarvaanpaartha manogataan | aatmanyevaatmanaa tushtah sthitaprajnastadochyate || 55 ||prajahāti yadā kāmānsarvānpārtha manogatān | ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate || 55 ||

Explanation

Krishna begins answering Arjuna by describing inner contentment rather than outward appearance. The distinction is between compulsive craving and a deeper sufficiency not dependent on constant acquisition. It does not mean that a wise person must cease eating, loving or participating in ordinary life.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण बाहरी आचरण की सूची देने से पहले आंतरिक संतोष को स्थितप्रज्ञता का लक्षण बताते हैं। अंतर सामान्य जीवन की आवश्यकताओं और अंतहीन तृष्णा के बीच है। इससे यह निष्कर्ष नहीं निकलता कि ज्ञानी को भोजन, स्नेह या दैनिक जीवन छोड़ देना चाहिए।

2.56

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः । वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ ५६ ॥

A sage of steady understanding is undisturbed in suffering, free from thirst for pleasure, and has gone beyond attachment, fear and anger.

Roman reading

duhkheshvanudvignamanaah sukheshu vigatasprihah | veetaraagabhayakrodhah sthitadheermuniruchyate || 56 ||duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ | vītarāgabhayakrodhaḥ sthitadhīrmunirucyate || 56 ||

Explanation

Steadiness is tested both when life hurts and when it offers pleasure. The wise person is not defined by emotional numbness, but by freedom from emotions taking complete command of judgment. This is a demanding ideal, not a diagnostic label for judging others.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

स्थितप्रज्ञता की परीक्षा केवल दुःख में नहीं, सुख मिलने पर भी होती है। आदर्श यह नहीं कि मनुष्य पत्थर की तरह भावशून्य हो जाए; आशय है कि राग, भय और क्रोध विवेक को पूरी तरह नियंत्रित न करें। यह आत्मसाधना का ऊँचा आदर्श है, दूसरों पर निर्णय सुनाने का पैमाना नहीं।

2.57

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ ५७ ॥

The one who remains unattached everywhere and, on encountering good or bad, neither exults nor hates has wisdom firmly established.

Roman reading

yah sarvatraanabhisnehastattatpraapya shubhaashubham | naabhinandati na dveshti tasya prajnaa pratishthitaa || 57 ||yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham | nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā || 57 ||

Explanation

Krishna adds a practical sign: the mind does not lurch between elation and hostility as circumstances change. 'Anabhisneha' points to non-clinging, not refusal to care about people. Meeting favourable and unfavourable experiences with discernment differs from pretending they have the same practical consequences.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण व्यवहार का एक लक्षण बताते हैं—घटनाएँ बदलें, फिर भी मन उत्साह और घृणा के चरम झूलों में न बह जाए। 'अनभिस्नेह' का अर्थ लोगों से प्रेम छोड़ना नहीं, उनसे मोहपूर्ण चिपकाव का कम होना है। शुभ और अशुभ स्थितियों के व्यावहारिक परिणाम फिर भी अलग होते हैं; समत्व उन्हें झुठलाना नहीं है।

2.58

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ ५८ ॥

When one withdraws the senses from their objects on every side, as a tortoise draws its limbs into its shell, that person's wisdom is established.

Roman reading

yadaa samharate chaayam koormo’ngaaneeva sarvashah | indriyaaneendriyaarthebhyastasya prajnaa pratishthitaa || 58 ||yadā saṃharate cāyaṃ kūrmo’ṅgānīva sarvaśaḥ | indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā || 58 ||

Explanation

The tortoise image depicts the capacity to choose when and how to engage with stimulation. Sense discipline is not permanent isolation; a tortoise can extend its limbs again when appropriate. The heart of the comparison is self-command rather than fear of the world.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कछुआ जरूरत पड़ने पर अंग समेटता है और उचित समय पर फिर फैलाता है। इसी तरह इन्द्रियसंयम का अर्थ हमेशा संसार से भागना नहीं, बल्कि कब और कैसे विषयों से जुड़ना है इसका विवेकपूर्ण नियंत्रण है। उपमा का केंद्र आत्मनियंत्रण है, जगत से डरना नहीं।

2.59

विषया विनिवर्तन्ते निराहारस्य देहिनः । रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ ५९ ॥

Sense objects fall away from one who abstains, but the taste for them remains. Even that taste ceases upon seeing the highest reality.

Roman reading

vishayaa vinivartante niraahaarasya dehinah | rasavarjam raso’pyasya param drishtvaa nivartate || 59 ||viṣayā vinivartante nirāhārasya dehinaḥ | rasavarjaṃ raso’pyasya paraṃ dṛṣṭvā nivartate || 59 ||

Explanation

Krishna distinguishes outward restraint from inward transformation. Simply avoiding an object may leave desire intact; a deeper reorientation of value is needed. 'Seeing the higher' is a spiritual formulation, not a technique whose psychological effects can be guaranteed for everyone.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण बाहरी परहेज और भीतर के परिवर्तन में अंतर करते हैं। किसी आकर्षक वस्तु से दूर रहने पर भी उसकी चाह भीतर बनी रह सकती है। यहाँ ऊँचे सत्य के अनुभव से उस चाह के बदलने की बात है। यह आध्यात्मिक भाषा है, सबके लिए तुरंत परिणाम देने वाला मनोवैज्ञानिक नुस्खा नहीं।

2.60

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यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ ६० ॥

Even when a discerning person is striving, son of Kuntī, the turbulent senses can forcibly carry away the mind.

Roman reading

yatato hyapi kaunteya purushasya vipashchitah | indriyaani pramaatheeni haranti prasabham manah || 60 ||yatato hyapi kaunteya puruṣasya vipaścitaḥ | indriyāṇi pramāthīni haranti prasabhaṃ manaḥ || 60 ||

Explanation

The warning is strikingly realistic: intelligence and sincere effort do not make anyone immune to distraction. This is why sustained practice matters more than assuming that a single insight has permanently solved desire. Krishna is describing a difficulty of attention, not declaring failure inevitable.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक बहुत यथार्थवादी है। विवेक और ईमानदार प्रयास होने पर भी ध्यान भटक सकता है और इच्छाएँ मन को खींच सकती हैं। इसलिए एक बार समझ लेने से सब कुछ सदा के लिए बदल जाएगा, ऐसा मानना उचित नहीं; निरंतर अभ्यास आवश्यक है। कृष्ण कठिनाई बताते हैं, असफलता को अपरिहार्य नहीं कहते।

2.61

तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ ६१ ॥

Having restrained all the senses, one should remain disciplined and devoted to me. The understanding of one whose senses are under control is firmly established.

Roman reading

taani sarvaani samyamya yukta aaseeta matparah | vashe hi yasyendriyaani tasya prajnaa pratishthitaa || 61 ||tāni sarvāṇi saṃyamya yukta āsīta matparaḥ | vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā || 61 ||

Explanation

Krishna now makes the teaching explicitly relational: self-restraint is accompanied by orientation toward him. Different devotional and philosophical traditions explain 'mat-paraḥ' through their understandings of Krishna and ultimate reality. This is not simply sensory suppression; it gives the discipline a higher focus.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण अब इन्द्रियसंयम को अपनी ओर केंद्रित रहने से जोड़ते हैं। 'मत्परः' की भक्ति और दार्शनिक परम्पराओं में अलग-अलग व्याख्या की जाती है। इस साधना में केवल इच्छाओं को दबाना नहीं, बल्कि मन को एक उच्चतर आधार और उद्देश्य से जोड़ना भी शामिल है।

2.62

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ ६२ ॥

Dwelling mentally on sense objects gives rise to attachment; from attachment desire is born, and from frustrated desire anger arises.

Roman reading

dhyaayato vishayaanpumsah sangasteshoopajaayate | sangaatsanjaayate kaamah kaamaatkrodho’bhijaayate || 62 ||dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate | saṅgātsañjāyate kāmaḥ kāmātkrodho’bhijāyate || 62 ||

Explanation

The verse begins a chain describing how attention can become fixation. It does not say that noticing something beautiful or wanting something reasonable always leads to anger. The danger arises when repeated preoccupation hardens into a demand that reality satisfy one's craving.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक दिखाता है कि मन किसी विषय पर बार-बार टिके तो ध्यान आसक्ति में बदल सकता है। हर सुन्दर वस्तु को देखना या उचित इच्छा रखना क्रोध की निश्चित शुरुआत नहीं है। संकट तब बढ़ता है जब मन की चाह कठोर आग्रह बन जाती है कि संसार मेरी इच्छा के अनुसार ही चले।

2.63

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ६३ ॥

From anger comes delusion; from delusion, confusion of memory; from lost memory, the destruction of discernment; and when discernment is destroyed, one falls.

Roman reading

krodhaadbhavati sammohah sammohaatsmritivibhramah | smritibhramshaadbuddhinaasho buddhinaashaatpranashyati || 63 ||krodhādbhavati saṃmohaḥ saṃmohātsmṛtivibhramaḥ | smṛtibhraṃśādbuddhināśo buddhināśātpraṇaśyati || 63 ||

Explanation

The chain continues from the preceding verse: overwhelming anger clouds perspective, disorients what one knows and undermines good judgment. The description is moral-psychological rather than a claim that every episode of anger mechanically produces the same sequence.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोक में आरम्भ हुई कड़ी यहाँ आगे बढ़ती है। तीव्र क्रोध में दृष्टि संकुचित हो सकती है, याद रहने योग्य सीखें धुंधली पड़ सकती हैं और निर्णय बिगड़ सकता है। इसका अर्थ यह नहीं कि हर बार क्रोध आने पर क्रम बिल्कुल इसी तरह अनिवार्य रूप से घटे।

2.64

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ ६४ ॥

But one who moves among sense objects with disciplined senses, free from attraction and aversion and governed by the self, attains tranquillity.

Roman reading

raagadveshaviyuktaistu vishayaanindriyaishcharan | aatmavashyairvidheyaatmaa prasaadamadhigachchhati || 64 ||rāgadveṣaviyuktaistu viṣayānindriyaiścaran | ātmavaśyairvidheyātmā prasādamadhigacchati || 64 ||

Explanation

Krishna does not require withdrawal from every ordinary encounter. A person can live amidst objects while refusing to be pushed and pulled blindly by attraction and dislike. 'Prasāda' in this context conveys clarity, calm and inner composure, not merely a pleasant mood.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण सब विषयों से स्थायी पलायन नहीं सिखाते। मनुष्य संसार में रहते हुए भी आकर्षण और अरुचि का अंधा अनुयायी न बने, यह संभव बताया गया है। यहाँ 'प्रसाद' केवल क्षणिक खुशी नहीं, बल्कि निर्मलता, स्पष्टता और शांत चित्त की स्थिति है।

2.65

प्रसादे सर्वदुःखानां हानिरस्योपजायते । प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ ६५ ॥

In that tranquillity, one's sorrows begin to diminish; for the person of serene mind, understanding soon becomes steady.

Roman reading

prasaade sarvaduhkhaanaam haanirasyopajaayate | prasannachetaso hyaashu buddhih paryavatishthate || 65 ||prasāde sarvaduḥkhānāṃ hānirasyopajāyate | prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate || 65 ||

Explanation

The verse connects emotional composure with reliable judgment. A calmer mind is less likely to be tossed about by every disturbance and can discern its course more clearly. Its spiritual promise should not be misused to suggest that all suffering, especially illness or oppression, disappears solely through serenity.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक चित्त की निर्मलता और सही निर्णय के संबंध को सामने लाता है। शांत मन लगातार बदलती उत्तेजनाओं से कम विचलित होता है और अपनी दिशा अधिक साफ देख सकता है। फिर भी यह कहना उचित नहीं कि बीमारी, अन्याय या हर प्रकार का दुःख केवल शांत रहने से अपने-आप समाप्त हो जाता है।

2.66

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना । न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ ६६ ॥

For the undisciplined there is no settled understanding, nor contemplative attention; without contemplation there is no peace, and without peace how can there be happiness?

Roman reading

naasti buddhirayuktasya na chaayuktasya bhaavanaa | na chaabhaavayatah shaantirashaantasya kutah sukham || 66 ||nāsti buddhirayuktasya na cāyuktasya bhāvanā | na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham || 66 ||

Explanation

Krishna traces how scattered attention and lack of inner discipline affect reflection and well-being. The verse is about a spiritual path to durable peace, not a judgment that people struggling with concentration are incapable of happiness. The rhetorical ending invites the listener to consider what foundations happiness needs.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण ध्यान की अस्थिरता, मनन की कमी और अशांति के बीच संबंध दिखाते हैं। यह स्थायी आंतरिक सुख की साधना का तर्क है; जिन लोगों को एकाग्रता में कठिनाई होती है उन्हें सुख के अयोग्य बताना इसका आशय नहीं। अंतिम प्रश्न पाठक को सोचने को कहता है कि टिकाऊ संतोष किन आधारों पर बनता है।

2.67

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते । तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ ६७ ॥

When the mind follows a wandering sense, it carries away one's wisdom like the wind carrying a boat across water.

Roman reading

indriyaanaam hi charataam yanmano’nuvidheeyate | tadasya harati prajnaam vaayurnaavamivaambhasi || 67 ||indriyāṇāṃ hi caratāṃ yanmano’nuvidhīyate | tadasya harati prajñāṃ vāyurnāvamivāmbhasi || 67 ||

Explanation

The boat image gives a vivid picture of attention losing its direction. A powerful stimulus can pull the mind away from a carefully chosen course unless inner judgment remains active. The metaphor criticizes loss of self-command, not the ordinary functioning of the senses themselves.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

नाव और हवा की उपमा लक्ष्य से भटकते मन को बहुत स्पष्ट बनाती है। तेज आकर्षण मन को चुनी हुई दिशा से हटा सकता है, यदि भीतर का विवेक सजग न रहे। आलोचना इन्द्रियों के सामान्य कार्य की नहीं, बल्कि निर्णयशक्ति को उनके पीछे बह जाने देने की है।

2.68

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ ६८ ॥

Therefore, mighty-armed one, the wisdom of one whose senses are fully restrained from their objects stands firmly established.

Roman reading

tasmaadyasya mahaabaaho nigriheetaani sarvashah | indriyaaneendriyaarthebhyastasya prajnaa pratishthitaa || 68 ||tasmādyasya mahābāho nigṛhītāni sarvaśaḥ | indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā || 68 ||

Explanation

Krishna draws a conclusion from the preceding warnings. Sense restraint is the condition for stable discernment because it prevents immediate stimulation from becoming one's master. Read with 2.64, the point is skilled engagement, not a lifelong refusal to perceive or interact.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले उदाहरणों का निष्कर्ष यह है कि इन्द्रियसंयम स्थिर प्रज्ञा को सहारा देता है। तत्काल आकर्षण को अपना स्वामी न बनने देना ही मुख्य बात है। 2.64 के साथ पढ़ें तो संयम का अर्थ जीवन से संपर्क तोड़ना नहीं, बल्कि संपर्क में विवेक बनाए रखना है।

2.69

या निशा सर्वभूतानां तस्यां जागर्ति संयमी । यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ ६९ ॥

What is night to all beings is a time of wakefulness for the disciplined; and what beings are awake to is night for the sage who truly sees.

Roman reading

yaa nishaa sarvabhootaanaam tasyaam jaagarti samyamee | yasyaam jaagrati bhootaani saa nishaa pashyato muneh || 69 ||yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī | yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ || 69 ||

Explanation

The verse uses day and night metaphorically to contrast different priorities and forms of awareness. The seeker attends to a truth that may be invisible to those absorbed in ordinary pursuits, while worldly attractions lose their former dominance. It is not about literal sleeping schedules or contempt for other people.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ रात और जागरण प्रतीक हैं। जिस आत्मविवेक पर साधक ध्यान देता है, वह सामान्य भोग-केंद्रित दृष्टि में अनदेखा रह सकता है; वहीं जिन आकर्षणों में अधिकांश लोग उलझे हैं, वे ज्ञानी के लिए प्रधान नहीं रह जाते। बात वास्तविक सोने-जागने के समय या दूसरे लोगों के प्रति तिरस्कार की नहीं है।

2.70

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आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् । तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥ ७० ॥

As waters flow into the ever-filling ocean, which remains steady in its place, so all desires enter a person who remains undisturbed; that person gains peace, not one who chases desires.

Roman reading

aapooryamaanamachalapratishtham samudramaapah pravishanti yadvat | tadvatkaamaa yam pravishanti sarve sa shaantimaapnoti na kaamakaamee || 70 ||āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat | tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī || 70 ||

Explanation

The ocean is full yet not unsettled by each river entering it. Krishna's image does not require the absence of all impulses: it describes a depth of steadiness in which desires no longer dictate conduct.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

समुद्र में जल आता रहता है, फिर भी वह हर धारा से अपनी गहराई और स्थिरता नहीं खोता। उसी तरह साधक के सामने इच्छाएँ आ सकती हैं, पर वे उसके आचरण की मालिक नहीं बनतीं।

2.71

विहाय कामान्यः सर्वान्पुमांश्चरति निस्पृहः । निर्ममो निरहंकारः स शान्तिमधिगच्छति ॥ ७१ ॥

One who has abandoned all cravings and moves through life without thirst, possessiveness or ego-centredness attains peace.

Roman reading

vihaaya kaamaanyah sarvaanpumaamshcharati nisprihah | nirmamo nirahamkaarah sa shaantimadhigachchhati || 71 ||vihāya kāmānyaḥ sarvānpumāṃścarati nispṛhaḥ | nirmamo nirahaṃkāraḥ sa śāntimadhigacchati || 71 ||

Explanation

The final description combines freedom from craving with 'mine-making' and ego-centred identity. Nirmama does not necessarily mean neglect of loved ones or shared responsibilities; it challenges possessive fixation. Peace is linked to a way of inhabiting the world without making everything an extension of 'me' and 'mine'.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अंतिम लक्षणों में तृष्णा के साथ 'मेरा' और 'मैं' के कठोर आग्रह को भी छोड़ा जाता है। 'निर्मम' का अर्थ परिजनों से उदासीन होना या जिम्मेदारियाँ छोड़ना आवश्यक नहीं; प्रश्न अधिकार-भाव के बंधन का है। शान्ति ऐसी दृष्टि से जुड़ती है जो संसार की हर वस्तु को 'मेरे लिए' की कसौटी पर नहीं रखती।

2.72

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एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति । स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ ७२ ॥

This is the state established in Brahman, Pārtha. Attaining it, one is no longer deluded; abiding in it even at life's end, one reaches liberation in Brahman.

Roman reading

eshaa braahmee sthitih paartha nainaam praapya vimuhyati | sthitvaa’syaamantakaale’pi brahmanirvaanamrichchhati || 72 ||eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati | sthitvā’syāmantakāle’pi brahmanirvāṇamṛcchati || 72 ||

Explanation

Krishna closes the chapter by naming the spiritual state toward which the entire teaching has pointed. 'Brāhmī sthiti' and 'brahma-nirvāṇa' receive nuanced readings across traditions, but the immediate thread is unmistakable: stable discernment, less craving and liberation from delusion. The printed chapter colophon that follows is separate from this verse.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण पूरे अध्याय के लक्ष्य को 'ब्राह्मी स्थिति' का नाम देकर समाप्त करते हैं। 'ब्रह्मनिर्वाण' के दार्शनिक अर्थों पर परम्पराओं में भिन्न व्याख्याएँ हैं, पर इस अध्याय की धारा स्पष्ट है—स्थिर विवेक, तृष्णा से मुक्ति और मोह का क्षय। मुद्रित ग्रंथ में इसके बाद आने वाली अध्याय-समाप्ति की पंक्ति इस श्लोक का भाग नहीं है।

About this edition · Sources & references

Bhagavad Gita · ASS45 (1901) · Initial editorial V1

This is an educational edition; independent textual and specialist review remains incomplete.

Original text, translations and explanations remain separate readings. Shared passages appear once with their complete references.

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2.23 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.24 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.24 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.24 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.24 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.24 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.25 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.25 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.25 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.25 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.25 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.26 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.26 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.26 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.26 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.26 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.27 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.27 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.27 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.27 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.27 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.28 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.28 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.28 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.28 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.28 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.29 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.29 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.29 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.29 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.29 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.30 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.30 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.30 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.30 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.30 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.31 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.31 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.31 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.31 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.31 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.32 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.32 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.32 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.32 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.32 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.33 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.33 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.33 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.33 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.33 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.34 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.34 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.34 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.34 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.34 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.35 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.35 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.35 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.35 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.35 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.36 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.36 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.36 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.36 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.36 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.37 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.37 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.37 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.37 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.37 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.38 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.38 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.38 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.38 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.38 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.39 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.39 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.39 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.39 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.39 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.40 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.40 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.40 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.40 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.40 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.41 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.41 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.41 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.41 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.41 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.42 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.42 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.42 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.42 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.42 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.43 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.43 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.43 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.43 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.43 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.44 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.44 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.44 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.44 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.44 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.45 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.45 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.45 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.45 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.45 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.46 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.46 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.46 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.46 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.46 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.47 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.47 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.47 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.47 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.47 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.48 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.48 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.48 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.48 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.48 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.49 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.49 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.49 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.49 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.49 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.50 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.50 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.50 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.50 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.50 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.51 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.51 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.51 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.51 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.51 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.52 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.52 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.52 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.52 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.52 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.53 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.53 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.53 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.53 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.53 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.54 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.54 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.54 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.54 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.54 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.55 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.55 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.55 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.55 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.55 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.56 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.56 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.56 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.56 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.56 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.57 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.57 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.57 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.57 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.57 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.58 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.58 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.58 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.58 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.58 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.59 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.59 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.59 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.59 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.59 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.60 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.60 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.60 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.60 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.60 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.61 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.61 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.61 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.61 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.61 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.62 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.62 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.62 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.62 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.62 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.63 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.63 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.63 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.63 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.63 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.64 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.64 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.64 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.64 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.64 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.65 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.65 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.65 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.65 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.65 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.66 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.66 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.66 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.66 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.66 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.67 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.67 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.67 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.67 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.67 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.68 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.68 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.68 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.68 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.68 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.69 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.69 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.69 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.69 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.69 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.70 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.70 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.70 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.70 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.70 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.71 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.71 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.71 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.71 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.71 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.72 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.72 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.72 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.72 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
2.72 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation