Chapter 2

Sanjaya. Him, filled with such compassion and such grief, With eyes tear-dimmed, despondent, in stern words The Driver, Madhusudan, thus addressed:

Sanjaya. He was filled with such compassion and such grief. His eyes were blurred by tears, and he was deeply discouraged. The Driver, Madhusudan, spoke sternly to him:

Krishna. How hath this weakness taken thee? Whence springs The inglorious trouble, shameful to the brave, Barring the path of virtue? Nay, Arjun! Forbid thyself to feebleness! it mars Thy warrior-name! cast off the coward-fit! Wake! Be thyself! Arise, Scourge of thy Foes!

Krishna. How has this weakness taken hold of you? Where does This disgraceful despair come from, shameful to the brave And blocking the path of virtue? No, Arjun! Do not give in to weakness! Weakness stains Your warrior’s name! Shake off this cowardice! Wake up! Be yourself! Rise, Scourge of your Foes!

Arjuna. How can I, in the battle, shoot with shafts On Bhishma, or on Drona-O thou Chief!-- Both worshipful, both honourable men?

Arjuna. How can I shoot arrows in battle at Bhishma or Drona, Chief? Both men deserve reverence and honor.

Better to live on beggar's bread With those we love alive, Than taste their blood in rich feasts spread, And guiltily survive! Ah! were it worse-who knows?--to be Victor or vanquished here, When those confront us angrily Whose death leaves living drear? In pity lost, by doubtings tossed, My thoughts-distracted-turn To Thee, the Guide I reverence most, That I may counsel learn: I know not what would heal the grief Burned into soul and sense, If I were earth's unchallenged chief-- A god--and these gone thence!

Better to live on bread we beg for, With those we love still alive, Than taste their blood in lavish feasts And live on in guilt! Who knows whether it would be worse To win or lose this battle, When those facing us in anger Would leave life bleak if they died? Overwhelmed by pity and torn by doubt, My troubled thoughts turn To you, the guide I most respect, So I can learn from your advice. I do not know what could heal the grief Burned into my soul and senses, Even if I ruled the earth unchallenged, Or were a god, with those I love gone!

Sanjaya. So spake Arjuna to the Lord of Hearts, And sighing,"I will not fight!" held silence then. To whom, with tender smile, (O Bharata! ) While the Prince wept despairing 'twixt those hosts, Krishna made answer in divinest verse:

Sanjaya. Arjuna spoke these words to the Lord of Hearts. Then, sighing, he said, "I will not fight!" and fell silent. Krishna smiled gently at him. (O Bharata!) As the Prince wept in despair between the two armies, Krishna answered him in the most divine verse:

Krishna. Thou grievest where no grief should be! thou speak'st Words lacking wisdom! for the wise in heart Mourn not for those that live, nor those that die. Nor I, nor thou, nor any one of these, Ever was not, nor ever will not be, For ever and for ever afterwards. All, that doth live, lives always! To man's frame As there come infancy and youth and age, So come there raisings-up and layings-down Of other and of other life-abodes, Which the wise know, and fear not. This that irks-- Thy sense-life, thrilling to the elements-- Bringing thee heat and cold, sorrows and joys, 'Tis brief and mutable! Bear with it, Prince! As the wise bear. The soul which is not moved, The soul that with a strong and constant calm Takes sorrow and takes joy indifferently, Lives in the life undying! That which is Can never cease to be; that which is not Will not exist. To see this truth of both Is theirs who part essence from accident, Substance from shadow. Indestructible, Learn thou! the Life is, spreading life through all; It cannot anywhere, by any means, Be anywise diminished, stayed, or changed. But for these fleeting frames which it informs With spirit deathless, endless, infinite, They perish. Let them perish, Prince! and fight! He who shall say, "Lo! I have slain a man!" He who shall think, "Lo! I am slain!" those both Know naught! Life cannot slay. Life is not slain! Never the spirit was born; the spirit shall cease to be never; Never was time it was not; End and Beginning are dreams! Birthless and deathless and changeless remaineth the spirit for ever; Death hath not touched it at all, dead though the house of it seems!

Krishna. You grieve where there is no reason for grief! You speak words without wisdom! For the wise mourn neither the living nor the dead. Neither I, nor you, nor any of these people ever failed to exist. Nor will any of us cease to exist, forever and ever. All that lives lives forever! Just as the human body passes through infancy, youth, and old age, so life takes up and puts aside one body after another. The wise understand these changes and do not fear them. What troubles you is your senses responding to the elements, bringing you heat and cold, sorrow and joy. These sensations are brief and changeable! Endure them, Prince, as the wise do. The soul that remains steady, the soul that, with strong and lasting calm, accepts sorrow and joy alike, lives an undying life! What exists can never cease to exist. What does not exist will never exist. Those who see both truths can distinguish essential nature from passing qualities, substance from shadow. Know that life cannot be destroyed! Life spreads through everything. Nothing, anywhere, by any means, can lessen, stop, or change life. But these temporary bodies, filled with the undying, endless, infinite spirit, will perish. Let them perish, Prince! And fight! Anyone who says, "Look! I have killed a man!" and anyone who thinks, "Look! I have been killed!" both understand nothing! Life cannot kill. Life cannot be killed! The spirit was never born. The spirit will never cease to exist. There was never a time when the spirit did not exist. End and beginning are dreams! Unborn, deathless, and unchanging, the spirit remains forever. Death has not touched the spirit at all, though the body that houses the spirit seems dead!

Who knoweth it exhaustless, self-sustained, Immortal, indestructible,--shall such Say, "I have killed a man, or caused to kill?"

Can someone who knows it is inexhaustible and self-sustaining, Immortal and indestructible, say, "I have killed a man or caused someone to kill?"

Nay, but as when one layeth His worn-out robes away, And taking new ones, sayeth, "These will I wear to-day!" So putteth by the spirit Lightly its garb of flesh, And passeth to inherit A residence afresh.

No, but just as someone puts Worn-out clothes aside And takes new ones, saying, "I'll wear these today!" So the spirit easily sheds Its clothing of flesh And moves on to make A new body its home.

I say to thee weapons reach not the Life; Flame burns it not, waters cannot o'erwhelm, Nor dry winds wither it. Impenetrable, Unentered, unassailed, unharmed, untouched, Immortal, all-arriving, stable, sure, Invisible, ineffable, by word And thought uncompassed, ever all itself, Thus is the Soul declared! How wilt thou, then,-- Knowing it so,--grieve when thou shouldst not grieve? How, if thou hearest that the man new-dead Is, like the man new-born, still living man-- One same, existent Spirit--wilt thou weep? The end of birth is death; the end of death Is birth: this is ordained! and mournest thou, Chief of the stalwart arm! for what befalls Which could not otherwise befall? The birth Of living things comes unperceived; the death Comes unperceived; between them, beings perceive: What is there sorrowful herein, dear Prince?

I tell you, weapons cannot reach the Life. Fire cannot burn it, water cannot overwhelm it, And dry winds cannot wither it. Nothing can pierce it, Enter it, attack it, harm it, or touch it. It is immortal, present everywhere, stable, and unchanging. It is invisible and beyond description. Neither words Nor thought can grasp it. It is always itself. This is how the Soul is described! How, then, Knowing the Soul's nature, can you grieve when you should not? If you hear that the newly dead man, Like the newborn man, is still alive, The same living Spirit, how can you weep? Birth ends in death, and death ends In birth. This is the law! Do you mourn, Mighty-armed chief, for what happens When nothing else could happen? The birth Of living things goes unseen. Their death Goes unseen. Between birth and death, beings perceive. What is there to grieve about in this, dear Prince?

Wonderful, wistful, to contemplate! Difficult, doubtful, to speak upon! Strange and great for tongue to relate, Mystical hearing for every one! Nor wotteth man this, what a marvel it is, When seeing, and saying, and hearing are done!

Wonderful to think about, with a sense of longing! Hard to speak about, and hard to be sure of! Strange and great to describe in words! Mysterious for everyone who hears about it! Yet no one understands how marvelous it is, Even after seeing, speaking, and hearing!

This Life within all living things, my Prince! Hides beyond harm; scorn thou to suffer, then, For that which cannot suffer. Do thy part! Be mindful of thy name, and tremble not! Nought better can betide a martial soul Than lawful war; happy the warrior To whom comes joy of battle--comes, as now, Glorious and fair, unsought; opening for him A gateway unto Heav'n. But, if thou shunn'st This honourable field--a Kshattriya-- If, knowing thy duty and thy task, thou bidd'st Duty and task go by--that shall be sin! And those to come shall speak thee infamy From age to age; but infamy is worse For men of noble blood to bear than death! The chiefs upon their battle-chariots Will deem 'twas fear that drove thee from the fray. Of those who held thee mighty-souled the scorn Thou must abide, while all thine enemies Will scatter bitter speech of thee, to mock The valour which thou hadst; what fate could fall More grievously than this? Either--being killed-- Thou wilt win Swarga's safety, or--alive And victor--thou wilt reign an earthly king. Therefore, arise, thou Son of Kunti! brace Thine arm for conflict, nerve thy heart to meet-- As things alike to thee--pleasure or pain, Profit or ruin, victory or defeat: So minded, gird thee to the fight, for so Thou shalt not sin!

The Life within all living things, my Prince, Is safe from harm. So do not grieve For what cannot suffer. Do your part! Remember your honor, and do not tremble! Nothing better can come to a warrior's soul Than a lawful war. Happy is the warrior Who finds the joy of battle, as you do now, Glorious and just, without seeking it. Such battle opens A gateway to Heaven. But if you turn away From this honorable battlefield, though you are a Kshattriya, If you know your duty and your task, yet let Both go unfulfilled, you will sin! And future generations will speak of your disgrace Age after age. But disgrace is worse Than death for those of noble birth! The commanders in their battle chariots Will think fear drove you from the fight. You must endure the scorn of those Who once thought you noble in spirit. All your enemies Will speak bitterly about you, mocking The courage you once had. What fate could be More painful than this? If you are killed, You will reach the safety of Swarga. If you live And win, you will rule as an earthly king. So rise, Son of Kunti! Prepare Your arm for battle. Steady your heart to face Pleasure and pain as equals, Gain and loss, victory and defeat. With this attitude, prepare to fight, for then You will not sin!

Thus far I speak to thee As from the "Sankhya"--unspiritually-- Hear now the deeper teaching of the Yog, Which holding, understanding, thou shalt burst Thy Karmabandh, the bondage of wrought deeds. Here shall no end be hindered, no hope marred, No loss be feared: faith--yea, a little faith-- Shall save thee from the anguish of thy dread. Here, Glory of the Kurus! shines one rule-- One steadfast rule--while shifting souls have laws Many and hard. Specious, but wrongful deem The speech of those ill-taught ones who extol The letter of their Vedas, saying, "This Is all we have, or need;" being weak at heart With wants, seekers of Heaven: which comes--they say-- As "fruit of good deeds done;" promising men Much profit in new births for works of faith; In various rites abounding; following whereon Large merit shall accrue towards wealth and power; Albeit, who wealth and power do most desire Least fixity of soul have such, least hold On heavenly meditation. Much these teach, From Veds, concerning the "three qualities;" But thou, be free of the "three qualities," Free of the "pairs of opposites,"² and free From that sad righteousness which calculates; Self-ruled, Arjuna! simple, satisfied!³ Look! like as when a tank pours water forth To suit all needs, so do these Brahmans draw Text for all wants from tank of Holy Writ. But thou, want not! ask not! Find full reward Of doing right in right! Let right deeds be Thy motive, not the fruit which comes from them. And live in action! Labour! Make thine acts Thy piety, casting all self aside, Contemning gain and merit; equable In good or evil: equability Is Yog, is piety!

So far I have spoken to you From the standpoint of "Sankhya," without spiritual teaching. Now hear the deeper teaching of Yog. By accepting and understanding this teaching, you will break Your Karmabandh, the bondage created by your deeds. Here no goal will be blocked, no hope ruined. You need fear no loss. Faith, even a little faith, Will save you from the suffering caused by your fear. Here, Glory of the Kurus, there is one rule, One steady rule. But those with wavering souls follow Many difficult rules. Regard as persuasive but wrong The words of those poorly taught people who praise The literal wording of their Vedas, saying, "This Is all we have, or need." Their hearts are weakened By desires. They seek Heaven, which they say comes As the "fruit of good deeds done." They promise people Great rewards in future births for acts of faith. They prescribe many rituals, promising that those who follow them Will gain great merit, leading to wealth and power. Yet those who most desire wealth and power Have the least steadiness of soul and the weakest grasp Of spiritual meditation. These teachers teach much From the Veds about the "three qualities." But you must be free of the "three qualities," Free of the "pairs of opposites,"² and free From that unhappy righteousness that counts its rewards. Be your own master, Arjuna, simple and content!³ Look! Just as a reservoir supplies water To meet every need, so these Brahmans draw Words for every desire from the reservoir of Holy Writ. But you must not desire or ask! Find your full reward For doing right in doing right itself. Let right action be Your motive, not the reward your actions bring. And live through action! Work! Make your actions Your devotion, setting aside all concern for yourself. Disregard gain and merit. Stay even-minded In good or evil. This evenness of mind Is Yog, is devotion!

Yet, the right act Is less, far less, than the right-thinking mind. Seek refuge in thy soul; have there thy heaven! Scorn them that follow virtue for her gifts! The mind of pure devotion--even here-- Casts equally aside good deeds and bad, Passing above them. Unto pure devotion Devote thyself: with perfect meditation Comes perfect act, and the right-hearted rise-- More certainly because they seek no gain-- Forth from the bands of body, step by step, To highest seats of bliss. When thy firm soul Hath shaken off those tangled oracles Which ignorantly guide, then shall it soar To high neglect of what's denied or said, This way or that way, in doctrinal writ. Troubled no longer by the priestly lore, Safe shall it live, and sure; steadfastly bent On meditation. This is Yog--and Peace!

Yet right action Is far less important than a mind that thinks rightly. Seek shelter in your soul. Find your heaven there! Scorn those who practice virtue for its rewards! Even here, a mind devoted purely Sets aside good deeds and bad alike, Rising above both. Give yourself To pure devotion. Perfect meditation Brings perfect action, and those with true hearts rise, All the more surely because they seek no reward, Free from the body's bonds, step by step, To the highest realms of bliss. When your steadfast soul Has cast off those tangled sacred teachings That guide people in ignorance, your soul will rise Above caring about what is denied or affirmed, One way or another, in religious writings. No longer troubled by priestly teachings, Your soul will live secure and certain, focused steadily On meditation. This is Yog, and Peace!

Arjuna. What is his mark who hath that steadfast heart, Confirmed in holy meditation? How Know we his speech, Kesava? Sits he, moves he Like other men?

Arjuna. What distinguishes a man whose heart is steady, Firmly grounded in holy meditation? How Can we recognize his speech, Kesava? Does he sit and move Like other men?

Krishna. When one, O Pritha's Son! Abandoning desires which shake the mind-- Finds in his soul full comfort for his soul, He hath attained the Yog--that man is such! In sorrows not dejected, and in joys Not overjoyed; dwelling outside the stress Of passion, fear, and anger; fixed in calms Of lofty contemplation;--such an one Is Muni, is the Sage, the true Recluse! He who to none and nowhere overbound By ties of flesh, takes evil things and good Neither desponding nor exulting, such Bears wisdom's plainest mark! He who shall draw As the wise tortoise draws its four feet safe Under its shield, his five frail senses back Under the spirit's buckler from the world Which else assails them, such an one, my Prince! Hath wisdom's mark! Things that solicit sense Hold off from the self-governed; nay, it comes, The appetites of him who lives beyond Depart,--aroused no more. Yet may it chance, O Son of Kunti! that a governed mind Shall some time feel the sense-storms sweep, and wrest Strong self-control by the roots. Let him regain His kingdom! let him conquer this, and sit On Me intent. That man alone is wise Who keeps the mastery of himself! If one Ponders on objects of the sense, there springs Attraction; from attraction grows desire, Desire flames to fierce passion, passion breeds Recklessness; then the memory--all betrayed-- Lets noble purpose go, and saps the mind, Till purpose, mind, and man are all undone. But, if one deals with objects of the sense Not loving and not hating, making them Serve his free soul, which rests serenely lord, Lo! such a man comes to tranquillity; And out of that tranquillity shall rise The end and healing of his earthly pains, Since the will governed sets the soul at peace. The soul of the ungoverned is not his, Nor hath he knowledge of himself; which lacked, How grows serenity? and, wanting that, Whence shall he hope for happiness?

Krishna. When someone, O Pritha's Son, Gives up the desires that disturb the mind And finds complete comfort within his own soul, He has attained Yog. Such is the man! He is not crushed by sorrow Or carried away by joy. He lives free from Passion, fear, and anger, resting calmly In deep contemplation. Such a person Is Muni, the Sage, the true Recluse! Someone who is not bound to anyone or anything By bodily ties, and accepts both good and evil Without despair or triumph, Shows the clearest sign of wisdom! Someone who withdraws, As a wise tortoise draws its four feet safely Under its shell, his five vulnerable senses Behind the spirit's shield, away from the world That would otherwise assault them, my Prince, Shows the mark of wisdom! Things that tempt the senses Keep their distance from those who control themselves. More than that, For someone who lives beyond those things, even the cravings Disappear and never rise again. Yet, O Son of Kunti, even a disciplined mind May sometimes feel storms of sensation tear Self-control out by the roots. Let him regain His inner kingdom! Let him conquer these storms and sit With his attention fixed on me. Only someone Who masters himself is wise! If someone Dwells on things that please the senses, Attraction arises. From attraction comes desire. Desire flares into fierce passion, and passion breeds Recklessness. Then memory, betrayed, Abandons noble purpose and weakens the mind, Until purpose, mind, and the person himself are all destroyed. But if someone encounters things that appeal to the senses Without love or hatred, making those things Serve his free soul, which rules serenely, That person finds tranquillity. And from that tranquillity comes An end to his earthly suffering and healing from it, Because a disciplined will brings peace to the soul. Someone without self-control does not possess his own soul Or know himself. Without that self-knowledge, How can serenity grow? And without serenity, How can he hope for happiness?

The mind That gives itself to follow shows of sense Seeth its helm of wisdom rent away, And, like a ship in waves of whirlwind, drives To wreck and death. Only with him, great Prince! Whose senses are not swayed by things of sense-- Only with him who holds his mastery, Shows wisdom perfect. What is midnight-gloom To unenlightened souls shines wakeful day To his clear gaze; what seems as wakeful day Is known for night, thick night of ignorance, To his true-seeing eyes. Such is the Saint!

The mind That follows the attractions of the senses Loses the guiding power of wisdom. Like a ship tossed by stormy waves, it is driven To ruin and death. Great Prince, only a man Whose senses are not swayed by objects of desire, Only a man who remains in control of himself, Shows perfect wisdom. What is midnight darkness To unenlightened souls shines as bright day To his clear eyes. What seems like bright day to others Is night to him, the deep darkness of ignorance, As his eyes see truly. Such is the Saint!

And like the ocean, day by day receiving Floods from all lands, which never overflows Its boundary-line not leaping, and not leaving, Fed by the rivers, but unswelled by those;--

And like the ocean, receiving day after day Floods from all lands, yet never overflowing, Never crossing or leaving its boundaries, Fed by rivers, yet never swelling from their waters.

So is the perfect one! to his soul's ocean The world of sense pours streams of witchery; They leave him as they find, without commotion, Taking their tribute, but remaining sea.

Such is the person who has reached perfection! Into the ocean of his soul, The world of the senses pours its streams of enchantment. These streams leave him unchanged and undisturbed. His soul receives their offerings but remains an ocean.

Yea! whoso, shaking off the yoke of flesh Lives lord, not servant, of his lusts; set free From pride, from passion, from the sin of "Self," Toucheth tranquillity! O Pritha's Son! That is the state of Brahm! There rests no dread When that last step is reached! Live where he will, Die when he may, such passeth from all 'plaining, To blest Nirvana, with the Gods, attaining.

Yes! Whoever throws off the body's control and masters his desires instead of serving them, free from pride, passion, and the sin of "Self," finds peace! O Pritha's Son! This is the state of Brahm! No fear remains once that final step is reached! Wherever he lives, whenever he dies, he leaves all sorrow behind and reaches blessed Nirvana with the Gods.

HERE ENDETH CHAPTER II. OF THE BHAGAVAD-GITA, Entitled "Sankhya-Yog," Or "The Book of Doctrines."

Here ends Chapter II of the Bhagavad-Gita, Titled "Sankhya-Yog," Or "The Book of Doctrines."