Bhagavadgita

Chapter 2 !

Slokas with meanings in English

Sloka Text in Devanagari, Kannada, Gujarati, Telugu, English

||om tat sat||

Sanjaya said:
ತಂ ತಥಾ ಕೃಪಯಾ ವಿಷ್ಟಂ ಅಶ್ರುಪೂರ್ಣಾಕುಲೇಕ್ಷಣಮ್ |
ವಿಷೀದಂತ ಮಿದಂ ವಾಕ್ಯಂ ಉವಾಚ ಮಥುಸೂದನಃ ||1||
"Madhusudana uttered the following words to him who has been filled with pity,
whose eyes were filled with tears showing distress and who is in grief"

ಶ್ರೀಮದ್ಭಗವದ್ಗೀತ
ಸಾಂಖ್ಯ ಯೋಗಃ
ದ್ವಿತೀಯೋಽಧ್ಯಾಯಃ

Bhagavad-Gita Samkhya Yoga

At the end of Chapter one, we heard Arjuna say that he does not desire victory or the kingdom. He goes on to say that it is better that he, unarmed, is killed by the armed Kauravas, than his having to demolish the Kauravas to enjoy the kingdom. Having said that Arjuna tells Krishna that he wants to quit the battle. Then Sanjaya says Arjuna threw down his arms and with his mind drenched in sorrow sat down on the chariot.

Chapter 2 starts with Sanjaya describing the mental and physical state of Arjuna. Then the dialogue of Krishna and Arjuna starts. Through this chapter Krishna brings out three thoughts. First is about Self or Atma. The second is about the impermanency of body which we see passing through various stages of life before the death. And the third is about our duty. All these are brought forth one after another in a step-by-step fashion to counter Arjuna's grief.

So we start with the chapter with Sanjaya describing Arjuna's physical mental afflictions.

|| Sloka 1||

ತಂ ತಥಾ ಕೃಪಯಾಽಽವಿಷ್ಟಂ ಅಶ್ರುಪೂರ್ಣಾಕುಲೇಕ್ಷಣಮ್ |
ವಿಷೀದನ್ತ ಮಿದಂ ವಾಕ್ಯಂ ಉವಾಚ ಮಧುಸೂದನಃ ||1||

ಸ|| ತಥಾ ಕೃಪಯಾ ಅವಿಷ್ಟಂ ಅಶ್ರುಪೂರ್ಣಾಕುಲೇಕ್ಷಣಂ ವಿಷೀದಂತಂ ತಂ ( ಅರ್ಜುನಂ) ಮಧುಸೂದನಃ ಇದಂ ವಾಕ್ಯಂ ಉವಾಚ ||

||Sloka meanings||

ತಥಾ ಕೃಪಯಾ ಅವಿಷ್ಟಂ - then for one filled with pity
ಅಶ್ರುಪೂರ್ಣಾಕುಲೇಕ್ಷಣಂ- one with eyes filled with tears and showing distress
ವಿಷೀದಂತಂ ತಂ- one who is sorrowing
ಮಧುಸೂದನಃ ಇದಂ ವಾಕ್ಯಂ ಉವಾಚ- Krishna spoke these words

||Sloka summary||
Sanjaya said:
"Then Krishna spoke these words to him who is filled with pity,
whose eyes are filled with tears and showed distress, who was in sorrow". ||1||

Sanjaya talks about Arjuna using the descriptions saying,
"ಶೋಕಸಂವಿಗ್ನ ಮಾನಸಂ"
- "mind afflicted with sorrow",
"ಅಶ್ರುಪೂರ್ಣಾಕುಲೇಕ್ಷಣಮ್
- "eyes filled with tears",
" ವಿಷೀದಂತಂ"
- "grieving."
Sanjaya captures the confused mental state of Arjuna perfectly.
Looking at Arjuna in that condition with a smile indicative of pity, Krishna says the following.

. ||Sloka 2||

ಶ್ರೀ ಭಗವಾನುವಾಚ:
ಕುತಸ್ತ್ವಾ ಕಶ್ಮಲಮಿದಂ ವಿಷಮೇ ಸಮುಪಸ್ಥಿತಮ್ |
ಅನಾರ್ಯ ಜುಷ್ಟಂ ಅಸ್ವರ್ಗ್ಯಂ ಅಕೀರ್ತಿಕರಂ ಅರ್ಜುನ ||2||

ಸ|| ಹೇ ಅರ್ಜುನ ! ಅನಾರ್ಯ ಜುಷ್ಟಂ ಅಸ್ವರ್ಗ್ಯಂ ಅಕೀರ್ತಿಕರಂ ಇದಂ ಕಶ್ಮಲಂ ವಿಷಮೇ ತ್ವಾಂ ಕುತಃ ಸಮುಪಸ್ಥಿತಂ ? ||2||

||Sloka meanings||

ಅನಾರ್ಯ ಜುಷ್ಟಂ - not entertained by enlightened people
ಅಸ್ವರ್ಗ್ಯಂ ಅಕೀರ್ತಿಕರಂ - that which does not lead to heaven, that which brings infamy
ಇದಂ ಕಶ್ಮಲಂ - these impure thoughts
ವಿಷಮೇ ತ್ವಾಂ - in this critical time
ಕುತಃ ಸಮುಪಸ್ಥಿತಂ - from where did this come

||Sloka summary||

"O Arjuna, at this critical time from where did you get these impure thoughts, not entertained by enlightened people
which does not lead to heaven, which brings infamy ?

Krishna tries to highlight the fact that Arjuna's thinking is not in line with that of enlightened people. That his thinking will lead to infamy.

|| Sloka 3||

ಕ್ಲೈಬ್ಯಂ ಮಾಸ್ಮಗಮಃ ಪಾರ್ಥ ನೈತತ್ ತ್ವಯ್ಯುಪಪದ್ಯತೇ |
ಕ್ಷುದ್ರಂ ಹೃದಯ ದೌರ್ಬಲ್ಯಂ ತ್ವಕ್ಯೋತ್ತಿಷ್ಟ ಪರನ್ತಪ ||3||

ಸ|| ಹೇ ಪಾರ್ಥ ! ಕ್ಲೈಬ್ಯಂ ಮಾಸ್ಮ ಗಮಃ ಏತತ್ ತ್ವಯಿ ನ ಉಪಪದ್ಯತೇ | ಹೇ ಪರನ್ತಪ ! ಕ್ಷುದ್ರಂ ಹೃದಯ ದೌರ್ಬಲ್ಯಂ ತ್ಯಕ್ತ್ವಾ ಉತ್ತಿಷ್ಠ ||

||Sloka meanings||

ಕ್ಲೈಬ್ಯಂ ಮಾಸ್ಮ ಗಮಃ - do not yield to unmanliness
ಏತತ್ ತ್ವಯಿ ನ ಉಪಪದ್ಯತೇ - this is not appropriate for you
ಹೇ ಪರನ್ತಪ - o scorcher of foes
ಕ್ಷುದ್ರಂ ಹೃದಯ ದೌರ್ಬಲ್ಯಂ - petty fainthearted ness
ತ್ಯಕ್ತ್ವಾ ಉತ್ತಿಷ್ಠ - give up and arise

||Sloka summary||

"O Partha, do not yield to unmanliness, this is not appropriate for you.
O scorcher of foes, give up petty faintheartedness and arise." ||3||

Krishna tries to rouse Arjuna from the pitiable state he was in.
By invoking "He parantapa! ", (2.3) Krishna reminds Arjuna he is one who made enemies shudder!
Krishna tells Arjuna to get rid of his Hrudaya daurbalyam - faint heartedness and get on with the battle!!

Krishna's exhortations do not help. Arjuna's mental afflictions are not easy to get over. Arjuna continues in the same vein.

||Sloka 4||

ಅರ್ಜುನ ಉವಾಚ:
ಕಥಂ ಭೀಷ್ಮ ಮಹಂ ಸಂಖ್ಯೇ ದ್ರೋಣಂ ಚ ಮಧುಸೂಧನ |
ಇಷುಭಿಃ ಪ್ರತಿಯೋತ್ಸ್ಯಾಮಿ ಪೂಜಾರ್ಹಾವರಿಸೂದನ ||4||

ಸ|| ಹೇ ಮಧುಸೂದನ ! ಪೂಜಾರ್ಹೌ ಭೀಷ್ಮಂ ದ್ರೋಣಂ ಚ ಸಂಖ್ಯೇ( ಯುದ್ಧೇ) ಅಹಂ ಇಷುಭಿಃ ಕಥಂ ಪ್ರತಿಯೋತ್ಸ್ಯಾಮಿ ||

||Sloka meanings||

ಕಥಂ ಪ್ರತಿಯೋತ್ಸ್ಯಾಮಿ - how shall I fight against (strike)
ಪೂಜಾರ್ಹೌ ಭೀಷ್ಮಂ ದ್ರೋಣಂ ಚ - Bhishma and Drona worthy of adoration
ಸಂಖ್ಯೇ ಅಹಂ ಇಷುಭಿಃ - In the battle with arrows
||Sloka summary||

"O Madhusudana, how shall I strike Bhishma and Drona, worthy of adoration, In the battle with arrows". ||4||

In that sorrow, the word 'Parantapa - the scorcher of foes' did not make a difference.
Arjuna addresses Krishna as Madhusudana, the one who killed the Rakshasa Madhu, as though pointing out you killed a Rakshasa, but here how can I face adorable respectable Bhishma and Drona.
He continues in the same vein.

||Sloka 5||

ಗುರೂ ನಹತ್ವಾಪಿ ಮಹಾನುಭಾವಾನ್
ಶ್ರೇಯೋಭೋಕ್ತುಂ ಬೈಕ್ಷಮಪೀಹಲೋಕೇ |
ಹತ್ವಾ ಅರ್ಥಕಾಮಾಂಸ್ತು ಗುರೂನಿಹೈವ
ಭುಞ್ಜೀಯ ಭೋಗಾನ್ ರುಥಿರ ಪ್ರದಿಗ್ಥಾನ್ ||5||

ಸ||ಮಹಾನುಭಾವಾನ್ ಗುರೂನ್ ಅಹತ್ವಾ ಇಹಲೋಕೇ ಭೈಕ್ಷ್ಯಂ ಅಪಿ ಭೋಕ್ತುಂ ಶ್ರೇಯಃ ಹಿ | ಗುರೂನ್ ಹತ್ವಾತು ಇಹೈವ ರುಧಿರ ಪ್ರದಗ್ಧಾನ್ ಅರ್ಥಕಾಮಾನ್ ಭೋಗಾನ್ ಭುಞ್ಜೀಯ |

||Sloka meanings||

ಮಹಾನುಭಾವಾನ್ ಗುರೂನ್ ಅಹತ್ವಾ - not killing noble elders and teachers
ಇಹಲೋಕೇ ಭೈಕ್ಷ್ಯಂ ಭೋಕ್ತುಂ ಅಪಿ - even eating alms in this world
ಶ್ರೇಯಃ ಹಿ - is surely better
ಗುರೂನ್ ಹತ್ವಾತು - if we kill teachers
ರುಧಿರ ಪ್ರದಗ್ಧಾನ್ - blood drenched
ಅರ್ಥಕಾಮಾನ್ ಭೋಗಾನ್ - wealth of desirable things
ಇಹೈವ ಭುಞ್ಜೀಯ- we shall enjoy here itself

||Sloka summary||

"Instead of killing noble elders and teachers
even eating alms in this world is surely better.
If we kill teachers, we shall enjoy here itself
blood drenched pleasures of wealth and desirable things." ||5||

Arjuna says 'It is better to beg for alms than killing Gurus'. Having conveyed his fears that Arjuna confesses to one more thing.

||ಶ್ಲೋಕಮು 6||

ನ ಚೈತದ್ವಿದ್ಮಃ ಕತರನ್ನೋ ಗರೀಯೋ
ಯದ್ವಾ ಜಯೇಮ ಯದಿ ವಾನೋ ಜಯೇಯುಃ|
ಯಾನೇವ ಹತ್ವಾ ನ ಜಿಜೀವಿಷಾಮಃ
ತೇಽವಸ್ಥಿತಾಃ ಪ್ರಮುಖೇ ಧಾರ್ತರಾಷ್ಟ್ರಾಃ||6||

ಸ|| ನಃ ಕತರತ್ ಗರೀಯಃ ಏತತ್ ಚ ನ ವಿದ್ಮಃ | ಜಯೇಮ ಯದಿ ವಾ ನಃ ಜಯೇಯುಃ ಯದಿ ವಾ ( ನ ವಿದ್ಮಃ) |
ಯಾನ್ ಹತ್ವಾ ನ ಜಿಜೀವಿಷಾಮಃ ತೇ ಧಾರ್ತ ರಾಷ್ಟ್ರಾ ಏವ ಪ್ರಮುಖೇ ( ಸಮ್ಮುಖೇ) ಅವಸ್ಥಿತಾಃ ||6||

||Sloka meanings||

ನಃ ಕತರತ್ ಗರೀಯಃ - not know as to which is better for us
ಏತತ್ ಚ ನ ವಿದ್ಮಃ - this also we do not know
ಜಯೇಮ ಯದಿ ವಾ - we will be victorious
ನಃ ಜಯೇಯುಃ ಯದಿ ವಾ - or we will be conquered
ಯಾನ್ ಹತ್ವಾ ನ ಜಿಜೀವಿಷಾಮಃ - Killing whom we do not wish to live
ತೇ ಧಾರ್ತ ರಾಷ್ಟ್ರಾ ಏವ ಪ್ರಮುಖೇ ( ಸಮ್ಮುಖೇ) ಅವಸ್ಥಿತಾಃ - those followers of Dhritarashtra are standing in the front
.
||Sloka summary||

"Not know as to which is better for us. This also we do not know whether we will be victorious
or we will be conquered. Killing whom we do not wish to live, those followers of Dhritarashtra are standing in the front."||6||

He is not sure what he should do. He says," ನ ಚ ಏತತ್ ವಿದ್ಮಃ " even this we are not sure".
What is that he is not sure of? He is not sure whether it is better to win the war or be defeated.

This is characteristic of a person who cannot let go of anything.

||Sloka 7||

ಕಾರ್ಪಣ್ಯದೋಷೋಽಪಹತಸ್ವಭಾವಃ
ಪೃಚ್ಚಾಮಿ ತ್ವಾಂ ಧರ್ಮ ಸಮ್ಮೂಢಚೇತಾಃ |
ಯತ್ ಶ್ರೇಯಸ್ಸ್ಯಾನ್ನಿಶ್ಚಿತಂ ಬ್ರೂಹಿತನ್ಮೇ
ಶಿಷ್ಯಸ್ತೇಽಹಂ ಶಾಧಿ ಮಾಂ ತ್ವಾಂ ಪ್ರಪನ್ನಮ್||7||

ಸ|| ಕಾರ್ಪಣ್ಯದೋಷೋಪಹತಸ್ವಭಾವಃ (ಅಹಂ) ಧರ್ಮ ಸಮ್ಮೂಢ ಚೇತಾಃ ತ್ವಾಂ ಪ್ರಪಚ್ಛಾಮಿ | ಯತ್ ನಿಶ್ಚಿತಂ ಶ್ರೇಯಃ ಸ್ಯಾತ್ ತತ್ ಬ್ರೂಹಿ | ಅಹಂ ತೇ ಶಿಷ್ಯಃ | ತ್ವಾಂ ಪ್ರಪನ್ನಂ( ಶರಣಾಗತಂ) ಮಾಂ ಶಾಧಿ |

||Sloka meanings||

ಕಾರ್ಪಣ್ಯದೋಷೋಪಹತಸ್ವಭಾವಃ- one whose nature has been overpowered by the defect of a miser
ಧರ್ಮ ಸಮ್ಮೂಢ ಚೇತಾಃ - one whose mind is bewildered by what is right or wrong
ತ್ವಾಂ ಪ್ರಪಚ್ಛಾಮಿ - I am asking you.
ಯತ್ ನಿಶ್ಚಿತಂ ಶ್ರೇಯಃ ಸ್ಯಾತ್ - which is certain and good
ತತ್ ಬ್ರೂಹಿ - that you tell me
ಅಹಂ ತೇ ಶಿಷ್ಯಃ - I am your disciple
ತ್ವಾಂ ಪ್ರಪನ್ನಂ ಮಾಂ ಶಾಧಿ - Taken you as my refuge. Instruct me

||Sloka summary||

"As one whose nature has been overpowered by the defect of miserliness, one whose mind is bewildered by what is right or wrong,
I am asking you. Tell me that which is certain and good. I am your disciple. Instruct me I have taken you as my refuge." ||7||

Then Arjuna confesses the truth. He is overpowered by the "taint of pity" and not sure about his duty.

Even in this sorrow Arjuna knows his problem. That is the sense of ownership which he does not wish to lose. That is the defect of miserliness. He wants know that which is good and certain, as well as that which is everlasting. He literally asks Krishna to order him on the next steps. He says, "ಶಾಧಿ ಮಾಂ", "order me."

||Sloka 8||

ನ ಹಿ ಪ್ರಪಶ್ಯಾಮಿ ಮಮಾಪನುದ್ಯಾತ್
ಯಚ್ಚೋಕ ಮುಚ್ಛೋಷಣ ಮಿನ್ದ್ರಿಯಾಣಾಮ್|
ಅವಾಪ್ಯ ಭೂಮಾ ವಸಪತ್ನ ಮೃದ್ಧಂ
ರಾಜ್ಯಂ ಸುರಾಣಾಮಪಿ ಚಾಧಿಪತ್ಯಮ್ ||8||

ಸ|| ಭೂಮೌ ಅಸಪತ್ನಂ ಋದ್ಧಂ ರಾಜ್ಯಂ ಅವಾಪ್ಯ( ವಾ) ಸುರಾಣಾಂ ಅಧಿಪತ್ಯಂ ಚ (ಅವಾಪ್ಯ) ಅಪಿ ಇನ್ದ್ರಿಯಾಣಾಮ್ ಉಚ್ಛೋಷಣಮ್ ಮಮ ಶೋಕಂ ಯತ್ ಅಪನುದ್ಯಾತ್ ತತ್ ನ ಪ್ರಪಸ್ಯಾಮಿ (ಪಶ್ಯಾಮಿ) ಹಿ ||

||Sloka meanings||

ಋದ್ಧಂ ರಾಜ್ಯಂ ಅವಾಪ್ಯ- acquiring prosperous kingdom,
ಭೂಮೌ ಅಸಪತ್ನಂ - free from enemies on this earth
ಸುರಾಣಾಂ ಅಧಿಪತ್ಯಂ ಚ - or the lordship of devas
ತತ್ ನ ಪ್ರಪಸ್ಯಾಮಿ (ಪಶ್ಯಾಮಿ) ಹಿ - I am unable to see
ಯತ್ ಅಪನುದ್ಯಾತ್ - that which will remove
ಮಮಇನ್ದ್ರಿಯಾಣಾಮ್ ಉಚ್ಛೋಷಣಮ್ ಶೋಕಂ- that sorrow which is blasting my senses

||Sloka summary||

"Even after acquiring prosperous kingdom, free from enemies on this earth, or the lordship of devas, I am unable to see that which can remove my sorrow, which is blasting my senses." ||8||

He literally begs Krishna to rid him of his Soka or sorrow.
He is not sure that he would be rid of sorrow, even if he gets the kingship of heaven or gets a kingdom which is rid of all enemies!

||Sloka 9||

ಸಂಜಯ ಉವಾಚ:
ಏವಮುಕ್ತ್ವಾ ಹೃಷೀಕೇಶಂ ಗುಡಾಕೇಶಃ ಪರಂತಪಃ|
ನ ಯೋತ್ಸ್ಯೇ ಇತಿ ಗೋವಿನ್ದಂ ಉಕ್ತ್ವಾ ತೂಷ್ಣೀಂ ಬಭೂವ ಹ ||9||

ಸ|| ಪರಂತಪಃ ಗುಡಾಕೇಶಃ ಹೃಷೀಕೇಶಂ ಏವಂ ಉಕ್ತ್ವಾ ನಯೋತ್ಸ್ಯೇ ಇತಿ ಗೋವಿನ್ದಂ ಉಕ್ತ್ವಾ ತೂಷ್ಣೀಂ ಬಭೂವ ಹ ||

||Sloka meanings||

ಪರಂತಪಃ ಗುಡಾಕೇಶಃ - Arjuna, the scorcher of the enemies
ಹೃಷೀಕೇಶಂ ಏವಂ ಉಕ್ತ್ವಾ - having spoken thus to Krishna,
ತೂಷ್ಣೀಂ ಬಭೂವ ಹ - became silent,
ನಯೋತ್ಸ್ಯೇ ಇತಿ ಗೋವಿನ್ದಂ ಉಕ್ತ್ವಾ - telling to Govinda, "I will not fight"

||Sloka summary||

Sanjaya said:
"Arjuna, the scorcher of the enemies having spoken thus to Krishna,
telling to Govinda, "I will not fight", became silent. ||9||

From start of "ದೃಷ್ಟ್ವಾ ತು ಪಾಂಡವಾನೀಕಮ್."(1.2) in Chapter 1, till this point where in Arjuna says he cannot fight and sits down on the chariot silently, what is on display is the sorrow and delusion about attachments etc.

Arjuna is confused about what is right what is wrong.
He is swayed by ignorance and is in deep sorrow.
One in sorrow requires a solution.
First, he requires a knowledge which will enable him to find the solution and then implement the solution.

||ಶ್ಲೋಕಮು 10||

ತಂ ಉವಾಚ ಹೃಷೀಕೇಶಃ ಪ್ರಹಸನ್ನಿವ ಭಾರತ |
ಸೇನಯೋರುಭಯೋರ್ಮಧ್ಯೇ ವಿಷೀದನ್ತಂ ಇದಂ ವಚಃ||10||

ಸ|| ಭಾರತ ! ಉಭಯೋಃ ಸೇನಯೋಃ ಮಧ್ಯೇ ವಿಷೀದನ್ತಂ ತಂ ( ಅರ್ಜುನಮ್) ಹೃಷೀಕೇಶಃ ಪ್ರಹಸನ್ನಿವ ಇದಂ ವಚಃ ಉವಾಚ ||

||Sloka meanings||

ಭಾರತ - O King
ತಂ - to him ಅರ್ಜುನಮ್
ಉಭಯೋಃ ಸೇನಯೋಃ ಮಧ್ಯೇ ವಿಷೀದನ್ತಂ- who is grieving in the middle of the two armies
ಹೃಷೀಕೇಶಃ - Krishna
ಪ್ರಹಸನ್ನಿವ ಇದಂ ವಚಃ ಉವಾಚ - mocking as it were said the following words

||Sloka summary||

Sanjaya said:
"O King, to him who is grieving in the middle of the two armies
mocking as it were, Krishna said the following words." ||10||

With Arjuna in that state of dejection and delusion,
Krishna starts his divine teaching to make Arjuna see the truth of the battle of life.
To get Arjuna out of this delusion or confusion the required tool is knowledge.

Knowledge about this complex of soul and body.
Specifically knowledge of "Self" and the impermanence of the body.
But Knowledge of Self is not acquired by reading or teachings
There has to be a way of acquiring that knowledge.
That is where the concept of action is to be brought in.
That action also has to be in a way that is not entangling one in to more of worldly ways
Krishna elaborates all of this in a step-by-step way.

Krishna's elaboration has one singular purpose.
It is about Arjuna understanding and acquiring the knowledge so that he can decide for himself.
Although Arjuna said "ಶಾಧಿ ಮಾಂ" (2.07), "order me" to do the right thing,
Krishna sees his role as only as a teacher giving that knowledge which will enable Arjuna to act.
At the end in the chapter eighteen, Krishna says "ಯಥೇಚ್ಛಸಿ ತದಾ ಕುರು". It means, "do what you think is right!".
Of course, Arjuna falls in line!!

With that goal in mind Krishna starts the discourse of Gita with Sloka 2.11.

||Sloka 11||

ಶ್ರೀ ಭಗವಾನುವಾಚ
ಅಶೋಚ್ಯಾ ನನ್ವಶೋಚಸ್ತ್ವಂ ಪ್ರಜ್ಞಾವಾದಾಂಶ್ಚ ಭಾಷಸೇ |
ಗತಾಸೂ ನಗತಾಸೂಂಶ್ಚ ನಾನು ಶೋಚನ್ತಿ ಪಣ್ಡಿತಾಃ ||11||

ಸ|| ತ್ವಂ ಅಶೋಚ್ಯಾನ್ ಅನ್ವಶೋಚಃ | ಪ್ರಜ್ಞಾವಾದಾಂಶ್ಚ ಭಾಷಸೇ | ಪಣ್ಡಿತಾಃ ಗತಸೂನ್ ಅಗತಸೂನ್ ಚ ನ ಅನುಶೋಚನ್ತಿ||

||Sloka meanings||

ತ್ವಂ ಅಶೋಚ್ಯಾನ್ ಅನ್ವಶೋಚಃ - You grieve for those not to be grieved for
ಪ್ರಜ್ಞಾವಾದಾಂಶ್ಚ ಭಾಷಸೇ - speak the words of wisdom
ಪಣ್ಡಿತಾಃ ನ ಅನುಶೋಚನ್ತಿ - learned do not grieve
ಗತಸೂನ್ ಅಗತಸೂನ್ - for those who have departed and those who have not departed

||Sloka summary||

"You grieve for those not to be grieved for, and speak the words of wisdom.
learned do not grieve for those who have departed and those who have not departed."||11||

Why one should not grieve for them (Bhishma etc) is a legitimate question.
Because they are eternal.

||Sloka 12||

ನತ್ವೇವಾಹಂ ಜಾತು ನಾಸಂ ನತ್ವಂ ನೇಮೇ ಜನಾಧಿಪಾಃ |
ನ ಚೈವ ನ ಭವಿಷ್ಯಾಮಃ ಸರ್ವೇ ವಯಮತಃ ಪರಮ್ || 12||

ಸ|| ಅಹಂ ಜಾತು ನಾಸಂ (ಇತಿ) ನ ತು ಏವ | ತ್ವಂ ನ ಅಸೀಃ ಇತಿ ನ | ಇಮೇ ಜನಾಧಿಪಃ ( ನ ಆಸನ್ ಇತಿ) ನ | ಅತಃ ಪರಂ ವಯಂ ಸರ್ವೇ ನ ಭವಿಷ್ಯಾಮಃ (ಇತಿ) ಚ ನ ಏವ ||12||

||Sloka meanings||

ಅಹಂ ಜಾತು ನಾಸಂ (ಇತಿ) ನ ತು ಏವ - certainly not that I did not exist before
ತ್ವಂ ನ ಅಸೀಃ ಇತಿ ನ - not that you did not.
ಇಮೇ ಜನಾಧಿಪಃ ( ನ ಆಸನ್ ಇತಿ) ನ - not that these kings .
ಅತಃ ಪರಂ - after this
ಚ ನ ಏವ - not that
ವಯಂ ಸರ್ವೇ ನ ಭವಿಷ್ಯಾಮಃ - all of us will not exist

||Sloka summary||

"Certainly not that I did not exist before, not that you did not, nor these kings. Not that, after this
all of us will not exist"||12||

So you, me and all the kings etc, are eternal
How?

||Sloka 13||

ದೇಹಿನೋ ಅಸ್ಮಿನ್ ಯಥಾ ದೇಹೇ ಕೌಮಾರಂ ಯೌವನಂ ಜರಾ |
ತಥಾ ದೇಹಾನ್ತರಪ್ರಾಪ್ತಿಃ ಧೀರಃ ತತ್ರ ನಮುಹ್ಯತಿ ||13||

ಸ|| ದೇಹಿನಃ ಅಸ್ಮಿನ್ ದೇಹೇ ಕೌಮಾರಂ ಯೌವನಂ ಜರಾ ಯಥಾ ( ಭವತಿ) ತಥಾ ದೇಹಾನ್ತರ ಪ್ರಾಪ್ತಿಃ ( ಭವತಿ) | ತತ್ರ ಧೀರಃ ನ ಮುಹ್ಯತಿ ||13||

||Sloka meanings||

ಯಥಾ ಕೌಮಾರಂ ಯೌವನಂ ಜರಾ - as are boyhood, youth and old age
ದೇಹಿನಃ ಅಸ್ಮಿನ್ ದೇಹೇ - (for) the embedded being in this body
ತಥಾ ದೇಹಾನ್ತರ ಪ್ರಾಪ್ತಿಃ - similar is attaining another body
ತತ್ರ ಧೀರಃ ನ ಮುಹ್ಯತಿ - That being so the enlightened do not grieve.

||Sloka summary||

"As are boyhood, youth, and old age for the embedded being in this body,
similar is attaining another body. That being so the enlightened do not grieve.

"||13||

The embodied body passes through the stages of boyhood, youth, old age, and decay.
After death, it is another stage where he ("ದೇಹೀ") enters another body.

The "ದೇಹೀ", or Self does not change as it moves through various stages of boyhood, youth middle age-old age and decay. Self remains same. Self is not dead or born again after every stage. So, it does not change in the stage after death too.

Thus "ದೇಹೀ," or "Self" is eternal. So Krishna starts the teaching of the knowledge of Self.

||Sloka 14||

ಮಾತ್ರಾ ಸ್ಪರ್ಶಾಸ್ತು ಕೌನ್ತೇಯ ಶೀತೋಷ್ಣ ಸುಖದುಃಖದಾಃ |
ಅಗಮಾಪಾಯಿನೋಽನಿತ್ಯಾಃ ತಾಂ ಸ್ತಿತಿಕ್ಷಸ್ವ ಭಾರತ ||14||

ಸ|| ಹೇ ಕೌನ್ತೇಯ ! ಮಾತ್ರಾ ಸ್ಪರ್ಶಾಸ್ತು ಶೀತೋಷ್ಣ ಸುಖ ದುಃಖದಾಃ ಅಗಮಾಪಾಯಿನಃ | ಅನಿತ್ಯಾಃ |ಹೇ ಭಾರತ ! ತಾನ್ ತಿತೀಕ್ಷಸ್ವ ||14||

||Sloka meanings||

ಮಾತ್ರಾ ಸ್ಪರ್ಶಾಸ್ತು - contact of senses with their objects
ಶೀತೋಷ್ಣ ಸುಖ ದುಃಖದಾಃ - are the cause of , happiness, sorrow heat and cold .
ಅಗಮಾಪಾಯಿನಃ- these come and go
ಅನಿತ್ಯಾಃ- transient.
ಹೇ ಭಾರತ ! ತಾನ್ ತಿತೀಕ್ಷಸ್ವ - O Arjuna bear with them .

||Sloka summary||

"Contact of senses with their objects are the cause of happiness, sorrow, heat and cold.
These come and go. And are transient. O Arjuna, bear with them ". ||14||

Starting thus Krishna teaches Arjuna about the knowledge of Self.
Self being eternal, death is not be grieved.

Granting that "Self" is eternal and not to be grieved on the account of death, there is still possibility of grief.
The sense organs are always interacting in the world of objects.
That interplay of sense organs generates the opposites namely pleasure and pain, happiness and sorrow, heat and cold etc.
The body suffers from being exposed to heat and cold as well as pleasure and pain.
Self may be eternal; the body is not.
Thus there is scope for grief because of these and other worldly variables.

For that Krishna says, "ತಿತೀಕ್ಷಸ್ವ", bear that pain due to pleasure and pain or other dualities.
So if we bear the pain, what do we gain?
Krishna answers that too.

||Sloka 15||

ಯಂ ಹಿ ನ ವ್ಯಧಯನ್ತ್ಯೇತೇ ಪುರುಷಂ ಪುರುಷರ್ಷಭ|
ಸಮ ದುಃಖ ಸುಖಂ ಧೀರಂ ಸೋಽಮೃತತ್ವಾಯ ಕಲ್ಪತೇ ||15||

ಸ|| ಹೇ ಪುರುಷರ್ಷಭ ! ಏತೇ ಸಮ ದುಃಖಂ ಸುಖಂ ಧೀರಂ ಯಂ ಪುರುಷಂ ನ ವ್ಯಧಯಂತಿ ಸಃ ( ಪುರುಷಃ ) ಅಮೃತತ್ವಾಯ ( ಮೋಕ್ಷಾಯ) ಕಲ್ಪತೇ ||15||

||Sloka meanings||

ಸಮ ದುಃಖಂ ಸುಖಂ - The one who is same in happiness and sorrow
ಸಮ ಧೀರಂ - the wiseman
ಯಂ ಪುರುಷಂ ನ ವ್ಯಧಯಂತಿ - the person whom these do not agitate
ಸಃ ಅಮೃತತ್ವಾಯ ಕಲ್ಪತೇ - he (that person) is fit for immortality

||Sloka summary||

"O best of men, the person, whom these do not agitate, who is same in happiness and sorrow,
who is wise, becomes fit indeed for immortality"? ||15||

Thus, though one may not grieve since Self is eternal, but faced with heat and cold as well as the pleasure and pain one may be in a condition to grieve. Here Krishna's direction is to bear with the pleasure and pain etc.
In that process you develop the ability to be immune to the dualities of life. That will make you to be fit for Moksha.

So, again Krishna concludes that there is no scope for grief.

That is not all. Krishna proposes another reason for bearing the heat and cold and abandon the grief.
That reason is the unreality of the dualities, pleasure, and pain as well as heat and cold.
The unreality is related to the temporary nature of these dualities.

||ಶ್ಲೋಕಮು 16||

ನಾಸತೋ ವಿದ್ಯತೇ ಭಾವೋ ನಾಭಾವೋ ವಿದ್ಯತೇ ಸತಃ |
ಉಭಯೋರಪಿ ದೃಷ್ಟೋಽನ್ತಸ್ತ್ವನಯೋಃ ತತ್ವ ದರ್ಶಿಭಿಃ ||16||

ಸ|| ಅಸತಃ ಭಾವಃ ನ ವಿದ್ಯತೇ | ಸತಃ ಅಭಾವಃ ನ ವಿದ್ಯತೇ |ಅನಯೋಃ ಉಭಯೋಃ ಅಪಿ ಅಂತಃ ತು ತತ್ವ ದರ್ಶಿಭಿಃ ದೃಷ್ಠಃ ||

||Sloka meanings||

ಅಸತಃ ಭಾವಃ ನ ವಿದ್ಯತೇ - the unreal does not exist
ಸತಃ ಅಭಾವಃ ನ ವಿದ್ಯತೇ - the real has no nonexistence
ಅನಯೋಃ ಉಭಯೋಃ ಅಪಿ ಅಂತಃ ತು - the nature of both these
ತತ್ವ ದರ್ಶಿಭಿಃ ದೃಷ್ಠಃ - known by those who see the truth.

||Sloka meanings||

"The unreal does not exist. The real has no nonexistence. The nature of both these
known by those who see the truth." ||16||

Krishna says, the unreal has no existence.
Non-existence is not possible for the real one.

Heat etc are effects. They exist through the organs of perception (touch for example) for some time and disappear.
They are temporary.
They are not eternal.
They are not real.
For such unreal things which cause grief, bear them there is no need to grieve.

||Sloka 17||

ಅವಿನಾಶಿತು ತದ್ವಿದ್ಧಿ ಯೇನ ಸರ್ವ ಮಿದಂ ತತಂ |
ವಿನಾಶ ಮವ್ಯಯ ಸ್ಯಾಸ್ಯ ನಕಶ್ಚಿತ್ ಕರ್ತುಮರ್ಹತಿ ||17||

ಸ|| ಇದಂ ಸರ್ವಂ ಯೇನ ತತಮ್ ( ವ್ಯಾಪಿತಂ) ತತ್ ತು ಅವಿನಾಶಿ (ಇತಿ) ವಿದ್ಧಿ |ಅಸ್ಯ ಅವ್ಯಯಸ್ಯ ವಿನಾಶಮ್ ಕಶ್ಚಿತ್ ಕರ್ತುಂ ನ ಅರ್ಹತಿ ||17||

||Sloka meanings||

ಇದಂ ಸರ್ವಂ ಯೇನ ತತಮ್- by which the whole world has been pervaded
ತತ್ ತು ಅವಿನಾಶಿ (ಇತಿ) ವಿದ್ಧಿ - know that as imperishable
ಅಸ್ಯ ಅವ್ಯಯಸ್ಯ - of that imperishable
ಕಶ್ಚಿತ್ ನ ವಿನಾಶಮ್ ಕರ್ತುಂ ಅರ್ಹತಿ - no one can bring about destruction

||Sloka meanings||

"By which the whole world has been pervaded, know that as imperishable.
No one can bring about destruction of that imperishable."||17||

The reality is imperishable.
The reality by which all this universe is pervaded is imperishable and it cannot be destroyed

||Sloka 18||

ಅನ್ತವನ್ತ ಇಮೇ ದೇಹಾಃ ನಿತ್ಯಸ್ಸ್ಯೋಕ್ತಾಃ ಶರೀರಿಣಃ|
ಅನಾಶಿನೋಽಪ್ರಮೇಯಸ್ಯ ತಸ್ಮಾದ್ಯುಧ್ಯಸ್ವ ಭಾರತ ||18||

ಸ|| ನಿತ್ಯಸ್ಯ ಅನಾಶಿನಃ ಅಪ್ರಮೇಯಸ್ಯ ಶರೀರಿಣಃ ( ಆತ್ಮಸ್ಯ) ಇಮೇ ದೇಹಾಃ ಅನ್ತ ವನ್ತಃ (ಇತಿ) ಉಕ್ತಾಃ | ತಸ್ಮಾತ್ ಯುಧ್ಯಸ್ವ ||

||Sloka meanings||

ಇಮೇ ದೇಹಾಃ - these bodies (of)
ನಿತ್ಯಸ್ಯ ಅನಾಶಿನಃ - everlasting indestructible
ಅಪ್ರಮೇಯಸ್ಯ- incomprehensible
ಶರೀರಿಣಃ- self in this embodied body
ಅನ್ತ ವನ್ತಃ (ಇತಿ) ಉಕ್ತಾಃ - are spoken of as having an end.
ತಸ್ಮಾತ್ ಯುಧ್ಯಸ್ವ - Hence O Arjuna fight.

||Sloka meanings||

"These bodies (of) everlasting indestructible incomprehensible Self, in this embodied body, are spoken of as having an end.
Hence, O Arjuna, fight." ||18||

The bodies of the embodied Self which is eternal do have an end.
And only the Self is eternal.
Knowing this, there is no need to grieve.
So Krishna says get ready and do the battle

Krishna now elaborates further on "Self" and body.

The body is not there before birth and is not there after death.
But the eternal "Self" cannot be killed by anyone.
He is not born, nor does he die.
.
||Sloka 19||

ಯ ಏನಂ ವೇತ್ತಿ ಹನ್ತಾರಮ್ ಯಶ್ಚೈನಂ ಮನ್ಯತೇ ಹತಂ |
ಉಭೌ ತೌ ನ ವಿಜಾನೀತೋ ನಾಯಂ ಹನ್ತಿ ನ ಹನ್ಯತೇ ||19||

ಸ||ಯಃ ಏನಂ (ಅತ್ಮನ್) ಹನ್ತಾರಂ ವೇತ್ತಿ ಯಃ ಏನಂ( ಅತ್ಮನ್) ಹತಂ ಮನ್ಯತೇ ತೌ ಉಭೌ ನ ವಿಜಾನೀತಃ |ಅಯಂ ( ಅತ್ಮ) ನ ಹಂತಿ ನ ಹನ್ಯತೇ ಚ ||19||

||Sloka meanings||

ಯಃ ಏನಂ (ಅತ್ಮನ್) ಹನ್ತಾರಂ ವೇತ್ತಿ - Whoever thinks of this (Self) as the one killing
ಯಃ ಏನಂ( ಅತ್ಮನ್) ಹತಂ ಮನ್ಯತೇ - whoever thinks this (Self) as the one being killed
ಉಭೌ ನ ವಿಜಾನೀತಃ - both of them do not know
ಅಯಂ ( ಅತ್ಮ) ನ ಹಂತಿ ನ ಹನ್ಯತೇ ಚ - This does not kill nor does it get killed

||Sloka summary||

"Whoever thinks of this Self as the one killing,
whoever thinks the Self as the one being killed, both of them do not know.
This Self does not kill nor does it get killed." ||19||

||Sloka 20||

ನ ಜಾಯತೇ ಮ್ರಿಯತೇ ವಾ ಕದಾಚಿತ್
ನಾಯಂ ಭೂತ್ವಾ ಭವಿತಾ ವಾ ನ ಭೂಯಃ |
ಅಜೋ ನಿತ್ಯ ಶ್ಶಾಶ್ವತೋಽಯಂ ಪುರಾಣೋ
ನ ಹನ್ಯತೇ ಹನ್ಯಮಾನೇ ಶರೀರೇ ||20||

ಸ|| ಅಯಮ್ ( ಆತ್ಮಾ) ಕದಾಚಿತ್ ನ ಜಾಯತೇ | ನ ಮ್ರಿಯತೇ ವಾ | ನ ಭೂತ್ವಾ ಭೂಯಃ ನ ಭವಿತಾನ | ಅಯಂ ಅಜಃ ನಿತ್ಯಃ | ಶಾಶ್ವತಃ | ಪುರಾಣಃ |ಶರೀರೇ ಹನ್ಯಮಾನೇ (ಸತಿ) ನ ಹನ್ಯತೇ ||20||

||Sloka meanings||

ಅಯಮ್ ( ಆತ್ಮಾ) ಕದಾಚಿತ್ ನ ಜಾಯತೇ - this one is never born
ನ ಮ್ರಿಯತೇ ವಾ - nor does it die.
ನ ಭೂತ್ವಾ ಭೂಯಃ ನ ಭವಿತಾನ - having been born never ceases to be again.
ಅಯಂ ಅಜಃ ನಿತ್ಯಃ - this one is birthless and eternal.
ಶಾಶ್ವತಃ ಪುರಾಣಃ - everlasting and ancient..
ಶರೀರೇ ಹನ್ಯಮಾನೇ (ಸತಿ) ನ ಹನ್ಯತೇ - not killed though the body is killed.
.
||Sloka summary||

"This one is never born, nor does it die. Having been born, never ceases to be again.
This one is birthless, eternal, everlasting and ancient.
Not killed, though the body is killed". ||20||

||Sloka 21||

ವೇದ ವಿನಾಶಿನಂ ನಿತ್ಯಂ ಯ ಏನ ಮಜ ಮವ್ಯಯಮ್|
ಕಥಂ ಸ ಪುರುಷಃ ಪಾರ್ಥ ಕಂ ಘಾತಯತಿ ಹನ್ತಿ ಕಂ ||21||

ಸ|| ಹೇ ಪಾರ್ಥ ! ಯಃ ಯೇನಂ ( ಆತ್ಮನ್) ಅಜಮ್ ಅವ್ಯಯಂ (ವೇದ) ಅವಿನಾಶಿನಂ (ವೇದ) ನಿತ್ಯಂ ವೇದ ಪುರುಷಃ ಕಥಂ (ಘಾತಯತಿ) ಕಂ ಘಾತಯತಿ ಕಂ ಹನ್ತಿ ||21||

||Sloka meanings||

ಕಥಂ- how
ಯಃ ಪುರುಷಃ ಯೇನಂ ( ಆತ್ಮನ್) ಅಜಮ್ - the one person who knows of this (Self) as birthless
ಅವ್ಯಯಂ ಅವಿನಾಶಿನಂ - imperishable, indestructible
ನಿತ್ಯಂ ವೇದ - knows as eternal
ಸಃ ಕಂ ಘಾತಯತಿ ಕಂ ಹನ್ತಿ - how does he slay and whom does he slay

||Sloka summary||

"One, who knows of this (Self) as birthless, imperishable, indestructible, knows it as eternal,
how does he slay and whom does he slay."? ||21||

One who realizes this eternal truth about Self, how will he kill or whom will he kill?
The Self has no birth or death, for the Self moves from one body to another body.
This is elaborated further.

||Sloka 22||

ವಾಸಾಂಸಿ ಜೀರ್ಣಾನಿ ಯಥಾ ವಿಹಾಯ
ನವಾನಿ ಗೃಹ್ಣಾತಿ ನರೋಽಪರಾಣಿ|
ತಥಾ ಶರೀರಾನಿ ವಿಹಾಯ ಜೀರ್ಣಾನ್
ಅನ್ಯಾನಿ ಸಂಯಾತಿ ನವಾನಿ ದೇಹೇ||22||

ಸ|| ಯಥಾ ನರಃ ಜೀರ್ಣಾನಿ ವಾಸಾಂಸಿ ವಿಹಾಯ ಅಪರಾಣಿ ನವಾನಿ ವಾಸಾಂಸಿ ಗೃಹ್ಣಾತಿ ತಥಾ ದೇಹೀ ( ಆತ್ಮನ್) ಶರೀರಾಣಿ ವಿಹಾಯ ಅನ್ಯಾನಿ ನವಾನಿ ಶರೀರಾಣಿ ಸಂಯಾತಿ ||22||

||Sloka meanings||

ಯಥಾ ನರಃ - just like a man
ಜೀರ್ಣಾನಿ ವಾಸಾಂಸಿ ವಿಹಾಯ - discards worn out clothes
ಅಪರಾಣಿ ನವಾನಿ ವಾಸಾಂಸಿ ಗೃಹ್ಣಾತಿ - wears other new clothes
ತಥಾ ದೇಹೀ ( ಆತ್ಮನ್) ಶರೀರಾಣಿ ವಿಹಾಯ- similarly the embedded being ( Self) leaving the body
ಅನ್ಯಾನಿ ನವಾನಿ ಶರೀರಾಣಿ ಸಂಯಾತಿ - proceeds to take up another body.

||Sloka summary||

"Just like a man discard worn out clothes, wears other new clothes,
the embedded being Self leaving the body proceeds to take up another body." ||22||

||Sloka 23||

ನೈನಂ ಚಿನ್ದನ್ತಿ ಶಸ್ತ್ರಾಣಿ ನೈನಂ ದಹತಿ ಪಾವಕಃ |
ನ ಚೈನಂ ಕ್ಲೇದಯನ್ತ್ಯಾಪೋ ನ ಶೋಷಯತಿ ಮಾರುತಃ ||23||

ಸ|| ಏನಂ( ಆತ್ಮನ್) ಶಸ್ತ್ರಾಣಿ ನ ಚಿನ್ದನ್ತಿ | ಪಾವಕಃ ಏನಂ( ಅತ್ಮನ್) ನ ದಹತಿ | ಆಪಃ ಚ ಏನಂ( ಆತ್ಮನ್) ನ ಕ್ಲೇದಯಂತಿ | ಏನಂ ಆತ್ಮನ್ ಮಾರುತಃ ನ ಶೋಷಯತಿ ||23||

||Sloka meanings||

ಏನಂ( ಆತ್ಮನ್) ಶಸ್ತ್ರಾಣಿ ನ ಚಿನ್ದನ್ತಿ - weapons do not cut it
ಪಾವಕಃ ಏನಂ( ಅತ್ಮನ್) ನ ದಹತಿ - fire cannot burn it
ಆಪಃ ಚ ಏನಂ( ಆತ್ಮನ್) ನ ಕ್ಲೇದಯಂತಿ - water does not wet it
ಏನಂ ಆತ್ಮನ್ ಮಾರುತಃ ನ ಶೋಷಯತಿ - the wind cannot dry it

||Sloka summary||

"Weapons do not cut it. Fire cannot burn it.
Water does not wet it. The wind cannot dry it." ||23||

||Sloka 24||

ಅಚ್ಛೇದ್ಯೋಽಯಂ ಅದಾಹ್ಯೋಽಯಂ ಅಕ್ಲೇದ್ಯೋಽಶೋಷ್ಯ ಏವಚ |
ನಿತ್ಯ ಸರ್ವ ಗತಃ ಸ್ಥಾಣುಃ ಅಚಲೋಽಯಂ ಸನಾತನಃ ||24||

ಸ|| ಅಯಂ( ಅತ್ಮಾ) ಅಚ್ಛೇದ್ಯಃ | ಅಯಮ್ ( ಅತ್ಮಾ) ಅದಾಹ್ಯಃ | (ಅಯಂ ಅತ್ಮಾ) ಅಕ್ಲೇದ್ಯಃ| ( ಅಯಂ ಅತ್ಮಾ) ಅಶೋಷ್ಯಃ ಏವ ಚ |ಅಯಂ ನಿತ್ಯಃ | ಅಯಂ ಸರ್ವಗತಃ | ಅಯಂ ಸ್ಥಾಣುಃ | ಅಯಂ ಅಚಲಃ | ಅಯಂ ಸನಾತನಃ ||24||

||Sloka meanings||

ಅಯಂ( ಅತ್ಮಾ) ಅಚ್ಛೇದ್ಯಃ - this( Self) cannot be cut
ಅಯಮ್ ( ಅತ್ಮಾ) ಅದಾಹ್ಯಃ - This cannot be burnt.
(ಅಯಂ ಅತ್ಮಾ) ಅಕ್ಲೇದ್ಯಃ- This cannot be made wet
ಅಶೋಷ್ಯಃ ಏವ ಚ - This cannot be dried
ಅಯಂ ನಿತ್ಯಃ ಸರ್ವಗತಃ ಸ್ಥಾಣುಃ - This is eternal, all pervasive, stable
ಅಯಂ ಅಚಲಃ ಸನಾತನಃ - This is immovable and ancient

||Sloka summary||

"This (Self) cannot be cut. This cannot be burnt.
This cannot be made wet. This cannot be dried
This is eternal, all pervasive, stable. This is immovable and ancient." ||24||
.
Thus, continuing his teaching of "Self", Krishna tells us all about the Self.

This Self cannot cut by weapons.
This Self cannot be burnt by fire.
Water cannot wet this Self.
The air does not dry it Self.
This Self is invisible
This Self is unthinkable, since it cannot be perceived by the organs of perception
This Self has no changes or modifications
Self has no death. It moves from body to body.
Just as a man casts off the old clothes and wears new ones, the Self too leaves the decaying body and enters a new one

Krishna says "knowing this Self which is not visible to organs of perception, unthinkable, and unchangeable, one does not grieve".

||Sloka 25||

ಅವ್ಯಕ್ತೋಽಯಂ ಅಚಿಂತ್ಯೋಽಯ್ಮ್ ಅವಿಕಾರ್ಯೋಽಯಮುಚ್ಯತೇ|
ತಸ್ಮಾತ್ ಏವಂ ವಿದಿತ್ವೈನಂ ನಾನು ಶೋಚಿತು ಮರ್ಹಸಿ ||25||

ಸ|| ಅಯಂ ಅತ್ಮಾ ಅವ್ಯಕ್ತಃ ಅಯಂ ಅಚಿನ್ತ್ಯಃ ಅಯಂ ಅವಿಕಾರ್ಯಃ ಇತಿ ಉಚ್ಯತೇ | ತಸ್ಮಾತ್ ಏನಂ (ಅತ್ಮನ್) ಏವಂ ವಿದಿತ್ವಾ ಅನುಶೋಚಿತುಂ ನ ಅರ್ಹಸಿ||25||

||Sloka meanings||

ಅಯಂ ಅತ್ಮಾ ಅವ್ಯಕ್ತಃ - this Self is unmanifest.
ಅಯಂ ಅಚಿನ್ತ್ಯಃ - This is imponderable.. .
ಅವಿಕಾರ್ಯಃ ಇತಿ ಉಚ್ಯತೇ - this is said to be immutable.
ತಸ್ಮಾತ್ ಏನಂ (ಅತ್ಮನ್) ಏವಂ ವಿದಿತ್ವಾ - Hence knowing this( self) thus
ಅನುಶೋಚಿತುಂ ನ ಅರ್ಹಸಿ- you shall not grieve..

||Sloka summary||

"This Self is unmanifest. This is imponderable.
This is said to be immutable. Hence knowing this self thus
you shall not grieve." ||25||

Krishna having established the argument that with a Self that is eternal which cannot be destroyed, there is no need to grieve about death, brings up one more line of reasoning where by grief is again not needed.

Krishna says, "Let us suppose that the Self is not eternal, even then the argument continues. There is no need for grief.
When it is said Self is not eternal, it is meant that Self is also born again and dies again. Krishna elaborates this thought in the next Sloka

||Sloka 26||

ಅಥ ಚೈನಂ ನಿತ್ಯ ಜಾತಂ ನಿತ್ಯಂ ವಾ ಮನ್ಯಸೇ ಮೃತಂ|
ತಥಾಪಿ ತ್ವಮ್ ಮಹಾಬಾಹೋ ನೈವಂ ಶೋಚಿತು ಮರ್ಹಸಿ ||26||

ಸ|| ಹೇ ಮಹಾಬಾಹೋ ! ಅಥ ಚ ಏನಂ (ಅತ್ಮನ್) ನಿತ್ಯ ಜಾತಂ ವಾ ನಿತ್ಯಂ ಮೃತಂ ವಾ ಮನ್ಯಸೇ ತಥಾ ಅಪಿ ಏವಮ್ ಶೋಚಿತುಮ್ ತ್ವಂ ನ ಅರ್ಹಸಿ ||26||

||Sloka meanings||

ಅಥ ಚ ಏನಂ (ಅತ್ಮನ್) - If this (Self) is
ನಿತ್ಯ ಜಾತಂ ವಾ ನಿತ್ಯಂ ಮೃತಂ ಮನ್ಯಸೇ- you think always born and always dying
ತಥಾ ಅಪಿ ತ್ವಂ - then also you
ಏವಮ್ ಶೋಚಿತುಮ್ ನ ಅರ್ಹಸಿ - ought not grieve like this

||Sloka summary||

"If you think this Self is always born and always dies, then also, O hero, you ought not to grieve ". ||26||

When the Self is eternal, the death has no meaning and hence is not to grieved.
But if it is not eternal, then there is birth and death. Krishna elaborates, why one should not grieve?.

||Sloka 27||

ಜಾತಸ್ಯ ಹಿ ಧ್ರುವೋಮೃತ್ಯುಃ ಧ್ರುವಂ ಜನ್ಮ ಮೃತಸ್ಯ ಚ |
ತಸ್ಮಾದಪರಿಹಾರ್ಯೇಽರ್ಥೇ ನ ತ್ವಂ ಶೋಚಿತು ಮರ್ಹಸಿ ||27||

ಸ|| ಜಾತಸ್ಯ ಮೃತ್ಯುಃ ಧೃವಃ ಹಿ | ಮೃತಸ್ಯ ಜನ್ಮ ಚ ಧೃವಂ | ತಸ್ಮಾತ್ ತ್ವಂ ಶೋಚಿತುಮ್ ನ ಅರ್ಹಸಿ ||27||

||Sloka meanings||

ಜಾತಸ್ಯ ಮೃತ್ಯುಃ ಧೃವಃ ಹಿ- for one who is born death is certain.
ಮೃತಸ್ಯ ಜನ್ಮ ಚ ಧೃವಂ - birth is certain for one who dies
ತಸ್ಮಾತ್ ತ್ವಂ ಶೋಚಿತುಮ್ ನ ಅರ್ಹಸಿ - Hence you should not grieve

||Sloka summary||

"For one who is born death is certain.
Birth is certain for one who dies. Hence you should not grieve." ||27||

Once a person is born, the death is certain. Once a person is dead, he is to be born again. The point being made is that, for such known, certain event such as death, there is no need to grieve.
||Sloka 28||

ಅವ್ಯಕ್ತಾದೀನಿ ಭೂತಾನಿ ವ್ಯಕ್ತ ಮಧ್ಯಾನಿ ಭಾರತ |
ಅವ್ಯಕ್ತ ನಿಧನಾನ್ಯೇನ ತತ್ರ ಕಾ ಪರಿದೇವನಾ ||28||

ಸ|| ಹೇ ಭಾರತ ! ಭೂತಾನಿ ಅವ್ಯಕ್ತಾದೀನಿ ವ್ಯಕ್ತ ಮಧ್ಯಾನಿ ಅವ್ಯಕ್ತ ನಿಧನಾನ್ಯೇವ ( ಭವಂತಿ) | ತತ್ರ ಪರಿದೇವನಾ ಕಾ ||28||

||Sloka meanings||

ಭೂತಾನಿ ಅವ್ಯಕ್ತಾದೀನಿ - beings are unmanifest in the beginning
ವ್ಯಕ್ತ ಮಧ್ಯಾನಿ - manifest in the middle
ಅವ್ಯಕ್ತ ನಿಧನಾನ್ಯೇವ - they are unmanifest after death
ತತ್ರ ಪರಿದೇವನಾ ಕಾ - so why grieve?

||Sloka summary||

"Oh Arjuna, beings are unmanifest in the beginning. Manifest in the middle. They are unmanifest after death.
So why grieve?" ||28||

This line of argument may be summarized as follows.
Having clinched the argument for no grief since Self is eternal, Krishna discusses the possibility that may be Self is not eternal.
Krishna says even then there is no need to grieve because birth and death are certain for one who is born or dead.
So, the birth and death are unavoidable events of life.
Since they are unavoidable, there is no need to grieve.
In addition, the beings are not known before birth.
We only see them in the middle. Beings are again not seen after death.
Thus, the beings come from an unseen state and move back to the unseen state.
For such a being why grieve?

Thus, from the point of view of absolute truth, life and death, there is no need to grieve.

Thus, the argument is completed to say that there is no need to grieve.

||Sloka 29||

ಅಶ್ಚರ್ಯವತ್ ಪಶ್ಯತಿ ಕಶ್ಚಿದೇನಂ
ಆಶ್ಚರ್ಯವತ್ ವದತಿ ತಥೈವ ಚಾನ್ಯಃ|
ಆಶ್ಚರ್ಯವಚ್ಚೈನ ಮನ್ಯ ಶ್ರುಣೋತಿ
ಶ್ರುತ್ವಾಪ್ಯೇನಂ ವೇದ ನ ಚೈವ ಕಶ್ಚಿತ್ ||29||

ಸ||ಕಶ್ಚಿತ್ ಏನಂ (ಆತ್ಮನ್) ಅಶ್ಚರ್ಯವತ್ ಪಶ್ಯತಿ | ತಥೈವ ಕಶ್ಚಿತ್ ಏನಂ (ಆತ್ಮನ್) ಅಶ್ಚರ್ಯವತ್ ವದತಿ | ಅನ್ಯಃ ಚ ಏನಂ (ಆತ್ಮನ್) ಆಶ್ಚರ್ಯವತ್ ಶೃಣೋತಿ | ಶ್ರುತ್ವಾ ಅಪಿ ಏನಂ ಕಶ್ಚಿತ್ ಚ ನ ವೇದ ಏವ ||29||

||Sloka meanings||

ಕಶ್ಚಿತ್ ಏನಂ (ಆತ್ಮನ್) ಅಶ್ಚರ್ಯವತ್ ಪಶ್ಯತಿ - Some see this as a wonder
ತಥೈವ ಕಶ್ಚಿತ್ ಏನಂ (ಆತ್ಮನ್) ಅಶ್ಚರ್ಯವತ್ ವದತಿ - Some speak of this as wonder
ಅನ್ಯಃ ಚ ಏನಂ (ಆತ್ಮನ್) ಆಶ್ಚರ್ಯವತ್ ಶೃಣೋತಿ -Some hear of this as wonder.
ಶ್ರುತ್ವಾ ಅಪಿ ಏನಂ ಕಶ್ಚಿತ್ ಚ ನ ವೇದ ಏವ - even after hearing no one knows for sure.
.

||Sloka summary||

"Some see this as a wonder
Some speak of this as wonder. Some hear of this as wonder.
Even after hearing, no one knows for sure"||30||

Having concluded the arguments about grief and death in the earlier Slokas, Krishna reverts to the complex topic of Self.

For many people the Self is a complex subject. It is not seen and so it is wonder. Even after one hears and reads one may not comprehend until one experiences the same. That is the point being made here.

||Sloka 30||

ದೇಹೇ ನಿತ್ಯಮವಧ್ಯೋಽಯಂ ದೇಹೇ ಸರ್ವಸ್ಯ ಭಾರತ |
ತಸ್ಮಾತ್ ಸರ್ವಾಣಿ ಭೂತಾನಿ ನ ತ್ವಂ ಶೋಚಿತುಮರ್ಹಸಿ || 30||

ಸ|| ಹೇ ಭಾರತ ! ಸರ್ವಸ್ಯ ದೇಹೇ ಅಯಂ ದೇಹೀ ( ಅತ್ಮಾ) ನಿತ್ಯಂ ಅವಧ್ಯಃ | ತಸ್ಮಾತ್ ಸರ್ವಾಣಿ ಭೂತಾನಿ ತ್ವಂ ಶೋಚಿತುಂ ನ ಅರ್ಹಸಿ ||30||

||Sloka meanings||

ಸರ್ವಸ್ಯ ದೇಹೇ ಅಯಂ ದೇಹೀ - this Self-residing in all bodies
ನಿತ್ಯಂ ಅವಧ್ಯಃ - eternally indestructible
ತಸ್ಮಾತ್ ಸರ್ವಾಣಿ ಭೂತಾನಿ - hence about all beings
ತ್ವಂ ಶೋಚಿತುಂ ನ ಅರ್ಹಸಿ - you ought not to grieve

||Sloka summary||

"O Bharata, this Self-residing in all bodies is eternally indestructible.
Hence you ought not to grieve about all beings." ||30||

This Self is not easily understood. It cannot be seen and so it remains a wonder. This Self cannot also be killed. Even if the body is killed, the Self is not killed. Hence there is no need to grieve for the death of Bhishma, Drona, and others whom you respect.
The arguments, based on the eternality of Self and hence not grieve, are thus complete.
This should be enough for Arjuna to accept Krishna's direction.

Krishna now continues further arguments.

||Sloka 31||

ಸ್ವಧರ್ಮಪಿ ಚಾವೇಕ್ಷ್ಯ ನ ವಿಕಮ್ಪಿತು ಮರ್ಹಸಿ |
ಧರ್ಮ್ಯಾದ್ಧಿ ಯುದ್ಧಾತ್ ಶ್ರೇಯೋಽನ್ಯತ್ ಕ್ಷತ್ರಿಯಸ್ಯ ನ ವಿದ್ಯತೇ ||31||

ಸ|| ಸ್ವಧರ್ಮಂ ಅವೇಕ್ಷ್ಯ ವಿಕಮ್ಪಿತುಂ ನ ಅರ್ಹಸಿ ಚ | ಕ್ಷತ್ರಿಯಸ್ಯ ಧರ್ಮ್ಯಾತ್ ಯುದ್ಧಾತ್ ಅನ್ಯತ್ ಶ್ರೇಯಃ ನ ವಿದ್ಯತೇ ||31||

||Sloka meanings||

ಸ್ವಧರ್ಮಂ ಅವೇಕ್ಷ್ಯ - Looking at your own duty
ವಿಕಮ್ಪಿತುಂ ನ ಅರ್ಹಸಿ ಚ - shall not waver
ಕ್ಷತ್ರಿಯಸ್ಯ ಧರ್ಮ್ಯಾತ್ - Among the duties of warriors
ಯುದ್ಧಾತ್ ಅನ್ಯತ್ ಶ್ರೇಯಃ ನ ವಿದ್ಯತೇ ಹಿ - there is no other better than battle

||Sloka summary||

"Looking at your own duty
shall not waver. Among all the duties of warriors there is no other better than battle". ||31||

Here, Krishna moves away from the arguments based on absolute truth, and asks Arjuna to look at this from the point of view of one's duty (ಸ್ವಧರ್ಮ). Krishna says we are born to perform our duties. So if we look at our own duty also there is no need to be waver from the battle or grieve for the elders!

How? The reasoning is simple.

"Fighting for a just cause is the duty of the warriors.
There can be no greater good that can accrue to a warrior than fighting a righteous battle.
The chance to attain heavens in a battle is rare.
If one forsakes his duty and shies away from the battle, he will court infamy of shirking his duty.
If one attains death in battle, he courts heavens. On the other hand, if he wins, he gains the kingdom".

So, we hear a logical sequence of thoughts, proceeding from the point of view of performing one's own duty.
And in the case of Arjuna, it is his duty to take part in a righteous battle.

Interestingly, Mahabharata has a story about a message sent by Kunti through Krishna to Bhima and Arjuna before the war. Kunti tells Krishna to remind Arjuna and Bhima, that the reason why every warrior mother wishes for the birth of a son has arrived in the form of battle. Krishna seems to have that on his mind in bringing up this logic of a warrior's duty.

||Sloka 32||

ಯದೃಚ್ಚಯಾ ಚೋಪಪನ್ನಂ ಸ್ವರ್ಗದ್ವಾರಮಪಾವೃತಮ್|
ಸುಖಿನಃ ಕ್ಷತ್ರಿಯಾಃ ಪಾರ್ಥ ಲಭಂತೇ ಯುದ್ಧ ಮೀದೃಶಮ್ ||32||

ಸ|| ಹೇ ಪಾರ್ಥ! ಯದೃಚ್ಛಯಾ ಉಪಪನ್ನಮ್ ಅಪಾವೃತಂ ಸ್ವರ್ಗದ್ವಾರಂ ಈದೃಶಮ್ ಯುದ್ಧಂ (ಯೇ) ಕ್ಷತ್ರಿಯಾಃ ಲಭನ್ತೇ ತೇ ಸುಖಿನಃ ||32||

||Sloka meanings||

ಯದೃಚ್ಛಯಾ ಉಪಪನ್ನಮ್ - that which presents itself unsought for
ಅಪಾವೃತಂ ಸ್ವರ್ಗದ್ವಾರಂ - open gate to heaven
ಈದೃಶಮ್ ಯುದ್ಧಂ - this kind of battle
(ಯೇ) ಕ್ಷತ್ರಿಯಾಃ ಲಭನ್ತೇ- the warriors who get this
ತೇ ಸುಖಿನಃ - they are happy

||Sloka summary||

"The warriors who get this kind of battle, which presents itself unsought for
which is an open gate to heaven, are happy "? ||32||

||Sloka 33||

ಅಥ ಚೇತ್ತ್ವಮಿಮಂ ಧರ್ಮ್ಯಂ ಸಂಗ್ರಾಮಂ ನ ಕರಿಷ್ಯಸಿ |
ತತಃ ಸ್ವಧರ್ಮಂ ಕೀರ್ತಿಂಚ ಹಿತ್ವಾ ಪಾಪ ಮವಾಪ್ಸಸಿ ||33||

ಸ|| ಅಥ ತ್ವಂ ಇಮಮ್ ಧರ್ಮ್ಯಂ ಸಂಗ್ರಾಮಮ್ ನ ಕರಿಷ್ಯತಿ ಚೇತ್ ತತಃ ಸ್ವಧರ್ಮಂ ಕೀರ್ತಿಂಚ ಹಿತ್ವಾ ಪಾಪಂ ಅವಾಪ್ಸ್ಯಸಿ ||33||

||Sloka meanings||

ಅಥ ತ್ವಂ ಇಮಮ್ - in the event you
ಧರ್ಮ್ಯಂ ಸಂಗ್ರಾಮಮ್ ನ ಕರಿಷ್ಯತಿ - do not undertake this righteous battle,
ತತಃ ಸ್ವಧರ್ಮಂ ಕೀರ್ತಿಂಚ ಹಿತ್ವಾ - then forsaking your duty and fame
ಪಾಪಂ ಅವಾಪ್ಸ್ಯಸಿ - incur sin

||Sloka summary||

"In the event you do not undertake this righteous battle, then forsaking your duty and fame, you incur sin." ||33||

Krishna tells Arjuna it is his duty to fight. But on the other hand if he does not fight this battle that conforms with the rules of righteousness, for that very reason of abandoning the law of the life of a warrior, he will incur sin. Arjuna will also lose the fame of having fought glorious battles like the one with Siva. That is the implication here.

||Sloka 34||

ಅಕೀರ್ತಿಂ ಚಾಪಿ ಭೂತಾನಿ ಕಥಯಿಷ್ಯಂತಿ ತೇಽವ್ಯಯಾಮ್ |
ಸಂಭಾವಿತಸ್ಯ ಚಾ ಕೀರ್ತಿಃ ಮರಣಾದತಿರಿತ್ಯತೇ ||34||

ಸ|| ಭೂತಾನಿ ತೇ ಅವ್ಯಯಾಂ ಅಕೀರ್ತಿಂ ಕಥಯಿಷ್ಯಂತಿ ಅಪಿ ಚ | ಸಂಭಾವಿತಸ್ಯ ಅಕೀರ್ತಿಃ ಮರಣಾತ್ ಚ ಅತಿರಿಚ್ಯತೇ (ಅಧಿಕಂ ಭವತಿ) ||34||

||Sloka meanings||

ತೇ ಅವ್ಯಯಾಂ ಅಕೀರ್ತಿಂ- your long lasting infamy
ಭೂತಾನಿ ಕಥಯಿಷ್ಯಂತಿ ಅಪಿ ಚ -people will also speak of
ಸಂಭಾವಿತಸ್ಯ ಅಕೀರ್ತಿಃ - For a an honored person the infamy
ಮರಣಾತ್ ಚ ಅತಿರಿಚ್ಯತೇ - is worse than death

||Sloka summary||

"People will also speak of your long-lasting infamy. For an honored person the infamy
is worse than death." ||34||

Krishna is highlighting popular belief that for an honorable man death is preferable to infamy.

||Sloka 35||

ಭಯಾದ್ರಣಾ ದುಪರತಂಮನ್ಯಂತೇ ತ್ವಾಂ ಮಹರಥಾಃ|
ಯೇಷಾಂ ಚ ತ್ವಂ ಬಹುಮತೋ ಭೂತ್ವಾ ಯಾಸ್ಯಸಿ ಲಾಘವಮ್||35||

ಸ|| ಯೇಷಾಮ್ ತ್ವಂ ಬಹುಮತಃ ಭೂತ್ವಾ ಲಾಘವಂ ಯಾಸ್ಯಸಿ (ತೇ) ಮಹಾರಥಾಃ ತ್ವಾಮ್ ರಣಾತ್ ಭಯಾತ್ ಉಪರತಂ ಮನ್ಯಂತೇ ಚ ||35||

||Sloka meanings||

ಯೇಷಾಮ್ ತ್ವಂ ಬಹುಮತಃ ಭೂತ್ವಾ- among those who have honored you
ಲಾಘವಂ ಯಾಸ್ಯಸಿ - (you) fall in their esteem
ಮಹಾರಥಾಃ ತ್ವಾಮ್ - The great warriors think of you
ಭಯಾತ್ ರಣಾತ್ ಉಪರತಂ ಮನ್ಯಂತೇ ಚ - as having withdrawn from the battle out of fear

||Sloka summary||

"Among those who have honored you, you fall in their esteem. The great warriors think of you
as having withdrawn from the battle out of fear". ||35||

Krishna reminds Arjuna that he is honored by many because of prowess in many battles, like the one with Siva in his quest for Pasupatastra. Talking about running away from the battle, Krishna says that people will attribute fear of Karna as the cause of his withdrawing from the battle.

||Sloka 36||

ಅವಾಚ್ಯ ವಾದಾಂಶ್ಚ ಬಹೂನ್ ವದಿಷ್ಯಂತಿ ತವಾಹಿತಾಃ |
ನಿನ್ದನ್ತಸ್ತವ ಸಾಮರ್ಥ್ಯಂ ತತೋ ದುಃಖತರಂ ನು ಕಿಮ್||36||

ಸ|| ತವ ಅವಹಿತಾಃ ( ಶತ್ರುಃ) ತವ ಸಾಮರ್ಥ್ಯಂ ನಿಂದತಃ ಬಹೂನ್ ಅವಾಚ್ಯ ವಾದಾಂಶ್ಚ ವದಿಷ್ಯಂತಿ | ತತಃ ದುಃಖತರಂ ಕಿಮ್?||36||

||Sloka meanings||

ತವ ಅವಹಿತಾಃ - your enemies
ತವ ಸಾಮರ್ಥ್ಯಂ ನಿಂದತಃ - question your competence
ಬಹೂನ್ ಅವಾಚ್ಯ ವಾದಾಂಶ್ಚ ವದಿಷ್ಯಂತಿ -
speak many unmentionable words
ತತಃ ದುಃಖತರಂ ಕಿಮ್?- what can be more sorrowful than that?

||Sloka summary||

"Your enemies will question your competence. They will speak many unmentionable words
What can be more sorrowful than that?" ||36||

Now Krishna raises the battle cry.

||Sloka 37||

ಹತೋ ವಾ ಪ್ರಾಪ್ಸ್ಯಸೇ ಸ್ವರ್ಗಂ ಜಿತ್ವಾ ವಾ ಭೋಕ್ಷ್ಯಸೇ ಮಹೀಮ್|
ತಸ್ಮಾದುತ್ತಿಷ್ಟ ಕೌನ್ತೇಯ ಯುದ್ಧಾಯ ಕೃತ ನಿಶ್ಚಯಃ ||37||

ಸ|| ಹೇ ಕೌನ್ತೇಯ ! ಹತೋ ವಾ ಸ್ವರ್ಗಂ ಪ್ರಾಪ್ಯಸೇ | ಜಿತ್ವಾ ವಾ ಮಹೀಮ್ ಭೋಕ್ಷ್ಯಸೇ | ತಸ್ಮಾತ್ ಯುದ್ಧಾಯ ಕೃತ ನಿಶ್ಚಯಃ ಉತ್ತಿಷ್ಠ ||37||

||Sloka meanings||

ಹತೋ ವಾ ಸ್ವರ್ಗಂ ಪ್ರಾಪ್ಯಸೇ being killed you attain heaven
ಜಿತ್ವಾ ವಾ ಮಹೀಮ್ ಭೋಕ್ಷ್ಯಸೇ - being victorious you will enjoy the earth
ತಸ್ಮಾತ್ ಯುದ್ಧಾಯ ಕೃತ ನಿಶ್ಚಯಃ - Hence being determined to fight
ಉತ್ತಿಷ್ಠ- arise.

||Sloka summary||

"Being killed you attain heaven. Being victorious you will enjoy the earth.
Hence Arjuna, being determined to fight arise."||37||

This is the battle cry.
If one attains death in battle, he courts heavens.
On the other hand, if he wins, he gains the kingdom.

Saying, "ಉತ್ತಿಷ್ಠ", Krishna urges Arjuna to raise to the challenge.
How should one take up such challenges in life?
Krishna dwells on this in the next Sloka, which is also addressed to all beyond the immediate listener in Arjuna.

||Sloka 38||

ಸುಖದುಃಖೇ ಸಮೇ ಕೃತ್ವಾ ಲಾಭಾಲಾಭೌ ಜಯಾಜಯೌ |
ತತೋ ಯುದ್ಧಾಯ ಯುಜ್ಯಸ್ವ ನೈವಂ ಪಾಪಮವಾಪ್ಸ್ಯಸಿ||38||

ಸ|| ಸುಖ ದುಃಖೇ ಲಾಭಾ ಲಾಭೌ ಜಯಾ ಜಯೌ ಸಮೇಕೃತ್ವಾ ತತಃ ಯುದ್ಧಾಯ ಯುಜ್ಯಸ್ವ| ಏವಮ್ ( ಚೇತ್) ಪಾಪಂ ನ ಅವಾಪ್ಸ್ಯಸಿ||38||

||Sloka meanings||

ಸುಖ ದುಃಖೇ ಲಾಭಾ ಲಾಭೌ - happiness and sorrow as also gain or loss
ಜಯಾ ಜಯೌ - victory and defeat
ಸಮೇಕೃತ್ವಾ- treating them as equal
ತತಃ ಯುದ್ಧಾಯ ಯುಜ್ಯಸ್ವ- be ready for the battle.
ಏವಮ್ ( ಚೇತ್) ಪಾಪಂ ನ ಅವಾಪ್ಸ್ಯಸಿ-then you will not incur the sin

||Sloka summary||

"Treating happiness and sorrow as also gain or loss
and, victory and defeat as equal be ready for the battle. Then you will not incur the sin". ||38||

The sum and substance being ready for action is equanimity. Treat the dualities of victory and defeat, happiness, and sorrow, gain and loss with a sense of equanimity. Then one will not impact by the result.

Considerations of worldly wisdom (in Slokas 2.31 -36) were cited here with a view to dispel grief and delusion of killing his own people, but not as an end in itself. What is more relevant in the context is the perception of ultimate reality following the precepts of Samkhya Yoga which have been elaborated from Slokas 2.11 onwards. This is a conclusion of the Samkhya Yoga part of this discussion.

||Sloka 39||

ಏಷಾ ತೇಽಭಿಹಿತೇ ಸಾಂಖ್ಯೇ ಬುದ್ಧಿ ರ್ಯೋಗೇ ತ್ವಿಮಾಂ ಶ್ರುಣು |
ಬುದ್ಧ್ಯಾಯುಕ್ತೋ ಯಯಾ ಪಾರ್ಥ ಕರ್ಮಬನ್ಧಂ ಪ್ರಹಾಸ್ಯಸಿ ||39||

ಸ|| ಹೇ ಪಾರ್ಥ ! ಸಾಂಖ್ಯೇ ಏಷಾ ಬುದ್ಧಿಃ ತೇ ಅಭಿಹಿತಾ | ಯಯಾ ಬುದ್ಧ್ಯಾ ಯುಕ್ತಃ ಕರ್ಮಬಂಧಂ ಪ್ರಹಾಸ್ಯಸಿ ತಾಂ ಯೋಗೇತು ಇಮಾಂ ಶೃಣು||39||

||Sloka meanings||

ಸಾಂಖ್ಯೇ ಏಷಾ ಬುದ್ಧಿಃ - this knowledge imparted in Samkhya
ತೇ ಅಭಿಹಿತಾ - has been taught to you
ಯಯಾ ಬುದ್ಧ್ಯಾ ಯುಕ್ತಃ - that knowledge equipped with which
ಕರ್ಮಬಂಧಂ ಪ್ರಹಾಸ್ಯಸಿ - be free of bondage created by action
ತಾಂ ಯೋಗೇತು ಇಮಾಂ ಶೃಣು- that yoga hear now

||Sloka summary||

"This knowledge taught in Samkhya been imparted to you. Now you hear that knowledge of Yoga, equipped with which
you will be free of bondage created by action ". ||39||

Thus Samkhya yoga, elaborating on ultimate reality is now concluded here by Krishna.

But Krishna does not stop with the teaching of the knowledge of Self and Samkhya Yoga.
Now comes a further thought
One must acquire that knowledge of Self.
The knowledge of Self is not one acquired by hearing or by reading or listening.
Among thousands of practitioners one may achieve the status of discovering Self.
So how does one acquire this knowledge of Self.
Acquiring the knowledge of Self, requires one to be free of attachments or bondages

So here Krishna tells Arjuna, that what he taught so far is the Yoga of Knowledge.
Now he will tell Arjuna Yoga of action.

Thus, Krishna proceeds to tell Arjuna about the Yoga of action,
Yoga of action would free one from the bondages of action.

Thus, Krishna starts his teaching on Karma yoga.

The very first line is of great import or importance.

||Sloka 40||

ನೇಹಾಭಿ ಕ್ರಮನಾಶೋಽಸ್ತಿ ಪ್ರತ್ಯವಾಯೋ ನವಿದ್ಯತೇ |
ಸ್ವಲ್ಪಮಪ್ಯಸ್ಯ ಧರ್ಮಸ್ಯ ತ್ರಾಯತೋ ಮಹತೇ ಭಯಾತ್ ||40||

ಸ|| ಇಹ ( ಕರ್ಮಯೋಗೇ) ಅಭಿಕ್ರಮ ನಾಶಃ ನ ಅಸ್ತಿ | ಪ್ರತ್ಯವಾಯಃ ನ ವಿದ್ಯತೇ | ಅಸ್ಯ ಧರ್ಮಸ್ಯ ಸ್ವಲ್ಪಮಪಿ ಮಹತಃ ಭಯಾತ್ ತ್ರಾಯತೇ ||40||

||Sloka meanings||

ಇಹ ( ಕರ್ಮಯೋಗೇ) ಅಭಿಕ್ರಮ ನಾಶಃ ನ ಅಸ್ತಿ - here there is no destruction of result of action
ಪ್ರತ್ಯವಾಯಃ ನ ವಿದ್ಯತೇ - no loss of merit
ಅಸ್ಯ ಧರ್ಮಸ್ಯ ಸ್ವಲ್ಪಮಪಿ - even a little of this righteousness
ಮಹತಃ ಭಯಾತ್ ತ್ರಾಯತೇ- saves one from great fear.

||Sloka summary||

"Here there is no destruction of result of action. No loss of merit.
Even a little of this righteousness saves one from great fear
". ||40||

This is a classic introduction to the Karma yoga with Krishna being a master teacher.
He first talks about the benefits of Karma Yoga

Krishna says: about Karma Yoga or Yoga of action.
ಅಭಿಕ್ರಮ ನಾಶಃ - the 'wasted effort', is not there.
Equally important, 'ಪ್ರತ್ಯವಾಯೋ - harm', is not there

Meaning there by that in this Karma Yoga there is no question of failure once you start!
That is a very good assurance to start with!

There will be no harm or faults accruing in that process of Karma!
This is also a positive thing, since one need not be worried about doing that action which may result in possible faults.

"ಸ್ವಲ್ಪಂ ಅಪಿ" means that if you do "even a little" -
it saves you from fear "ಭಯಾತ್" which is greatest concern.

Here, Krishna first laid out the advantages or usefulness or 'why' of this Karma Yoga,
before elaborating on new thought of Karma Yoga.

This is indeed important, and one needs to know this 'why' of Karma yoga.

First in Karma Yoga, one is not talking of action for action's sake.
It is about Nishkama karma
It is about actions without desiring the fruits of that action.
It is more simply about Selfless action.

When one performs action without the objective enjoying the fruits of that action, the first result is that fear vanishes.

When one acts with a desire to be fulfilled, then he becomes concerned whether what was wished for is happening or not.
The mind goes around thinking whether the anticipated action will happen or will not happen?
There would be a train of thoughts about consequences.
All of them are in anticipation!
Added to that if the action involves prohibited actions or surreptitious actions, one is wrapped around in fear of being caught!

But when one is involved in actions without the desire to enjoy the fruits of that action, there is no selfish element involved and no fear too.

Then even if that action is very small,
- ಸ್ವಲ್ಪಮಪಿ - even if that action is very small -
there will be no question of "fear" enveloping the performer.
There is no fear because there is no selfish motive involved.

When one starts on ನಿಷ್ಕಾಮಕರ್ಮ or selfless action, there is no question of failure.
Everybody knows the purpose of that action.
It is not seen as an action to further one's own agenda.
Everybody watching knows that it is not meant for any selfish ends.

When one acts selflessly even small actions get magnified and returns are many.

When it is a selfless action then even if it hits an obstacle and stops there is no fault attributed to the doer!!

All these three are important thoughts.

So what is the pre-requisite to follow this 'Yoga of action'?
||Sloka 41||

ವ್ಯವಸಾಯಾತ್ಮಿಕಾ ಬುದ್ಧಿಃ ಏಕೇಹ ಕುರುನನ್ದನ |
ಬಹುಶಾಖಾಃ ಅನನ್ತಾಶ್ಚ ಬುದ್ಧಯೋ ವ್ಯವಸಾಯಿನಾಮ್||41|

ಸ|| ಹೇ ಕುರುನಂದನ !ಇಹ ವ್ಯವಸಾಯಾತ್ಮಿಕಾ ಬುದ್ಧಿಃ ಏಕಾ (ಏವ) | ಅವ್ಯವಸಾಯಿನಾಮ್ ಬುದ್ಧಯಃ ಬಹುಶಾಖಾಃ ಅನನ್ತಾಶ್ಚ ಹಿ||

||Sloka meanings||

ಇಹ ವ್ಯವಸಾಯಾತ್ಮಿಕಾ ಬುದ್ಧಿಃ ಏಕಾ (ಏವ) - here only a resolute mind ( is required)
ಅವ್ಯವಸಾಯಿನಾಮ್ ಬುದ್ಧಯಃ - minds of the irresolute are
ಬಹುಶಾಖಾಃ ಅನನ್ತಾಶ್ಚ ಹಿ- many branched and endless

||Sloka summary ||

"Here (for following Karma yoga) only a resolute mind is required.
minds of the irresolute are many branched and endless "||41||

To follow the path of action one needs only a resolute mind. A resolute mind with a determination for action without focusing on the results. The unsettled mind travels in infinite ways.
Effectively there is only one path to follow - a resolute mind and firm conviction.

Having stated what is required,
Krishna says something very profound in the next three slokas.

||Sloka 41-44||

ಯಾಮಿಮಾಂ ಪುಷ್ಪಿತಾಂ ವಾಚಮ್ ಪ್ರವದನ್ತ್ಯ ವಿಪಶ್ಚಿತಃ|
ವೇದವಾದರತಾಃ ಪಾರ್ಥ ನಾನ್ಯದಸ್ತೀತಿ ವಾದಿನಃ ||42||
ಕಾಮಾತ್ಮಾನಃ ಸ್ವರ್ಗಪರಾಃ ಜನ್ಮಕರ್ಮ ಫಲಪ್ರದಾಮ್ |
ಕಿಯಾ ವಿಶೇಷ ಬಹುಳಾಂ ಭೋಗೈಶ್ವರ್ಯ ಗತಿಂ ಪ್ರತಿ ||43||
ಭೋಗೈಶ್ವರ್ಯ ಪ್ರಸಕ್ತಾನಾಂ ತಯಾಽಪಹೃತಚೇತಸಾಮ್ |
ವ್ಯವಸಾಯಾತ್ಮಿಕಾ ಬುದ್ಧಿಃ ಸಮಧೌ ನ ವಿಧೀಯತೇ ||44||

ಸ|| ಹೇ ಪಾರ್ಥ ! (ಸರ್ವೇಷಾಂ) ವ್ಯವಸಾಯಿತ್ಮಿಕಾ ಬುದ್ಧಿಃ (ಏಕಾಗ್ರಬುದ್ಧಿಃ) ಸಮಾಧೌ ನವಿಧೀಯತೇ | ವೇದ ವಾದ ರತಾಃ, ನ ಅನ್ಯದ್ ಅಸ್ತಿ ಇತಿ ವಾದಿನಃ, ಕಾಮಾತ್ಮಾನಃ, ಸ್ವರ್ಗ ಪರಾಃ, ಅವಿಪಶ್ಚಿತಃ (ಅವಿವೇಕಃ) ಜನ್ಮಕರ್ಮ ಪ್ರದಾಂ ಭೋಗೈಶ್ವರ್ಯ ಗತಿಂ ಪ್ರತಿ ಕ್ರಿಯಾ ವಿಶೇಷ ಬಹುಳಾಂ ಪುಷ್ಪಿತಾಂ ಯಾಮ್ ಇಮಾಮ್ ವಾಚಂ ಪ್ರವದನ್ತಿ ತಯಾ ಅಪಹೃತ ಚೇತಸಾಂ ಭೋಗೈಶ್ವರ್ಯ ಪ್ರಸಕ್ತಾನಾಮ್ (ಇಮೇ) ವ್ಯವಸಾಯಿತ್ಮಿಕಾ ಬುದ್ಧಿಃ ಸಮಾಧೌ ನವಿಧೀಯತೇ ||41-44||

||Sloka meanings||

ಹೇ ಪಾರ್ಥ ! (ಸರ್ವೇಷಾಂ) ವ್ಯವಸಾಯಿತ್ಮಿಕಾ ಬುದ್ಧಿಃ - O Partha,
ವೇದ ವಾದ ರತಾಃ, - those who revel in the word of Vedas
ನ ಅನ್ಯದ್ ಅಸ್ತಿ ಇತಿ ವಾದಿನಃ - who declare there is no other thing
ಕಾಮಾತ್ಮಾನಃ , ಸ್ವರ್ಗ ಪರಾಃ - full of desires , seeking heaven
ಅವಿಪಶ್ಚಿತಃ ( ಅವಿವೇಕಃ) - unenlightened people
ಜನ್ಮಕರ್ಮ ಪ್ರದಾಂ - produce births and action
ಭೋಗೈಶ್ವರ್ಯ ಗತಿಂ ಪ್ರತಿ - to acquire enjoyments and wealth
ಕ್ರಿಯಾ ವಿಶೇಷ ಬಹುಳಾಂ - many actions replete with special rites
ಪುಷ್ಪಿತಾಂ ಯಾಮ್ ಇಮಾಮ್ ವಾಚಂ - fruitless flowery talk
ಪ್ರವದನ್ತಿ- utter
ತಯಾ ಅಪಹೃತ ಚೇತಸಾಂ - those who have their minds captured by such talk
ಭೋಗೈಶ್ವರ್ಯ ಪ್ರಸಕ್ತಾನಾಮ್ - those who are attached to enjoyment and riches
ವ್ಯವಸಾಯಿತ್ಮಿಕಾ ಬುದ್ಧಿಃ - O Partha , the resolute mind
ಸಮಾಧೌ ನವಿಧೀಯತೇ - does not happen for concentration

||Sloka summary ||

" O Partha, those who revel in the word of Vedas and declare that there is no other thing,
those full of desires, those seeking heaven, unenlightened people who have their minds captured by flowery talk which produces births and actions, which abounds in many actions replete with special skills to acquire enjoyments and wealth, those who are attached to enjoyments and wealth, cannot have the resolute mind required for concentration."

Having said what is required is only a resolute mind, Krishna says something profound.
Here, Krishna elaborates on who will not have the required resolute mind.

They are those who get carried away by the fruitless flowery speeches.
They delight in the word of Vedas and argue that there is nothing else other than the fruit-oriented actions.
They are full of desires, consider heaven as the highest reach.
Their actions lead to the fruit of rebirth and action.
They are full of rites that yield enjoyment and riches.
Those who have given themselves to pleasure and power,
Their minds have been captured by similar thoughts.
They do not have the capability for developing a mind which leads to concentration on the ultimate reality.

Krishna uses two potent descriptions:
ವೇದವಾದರತಾಃ - people who argue Veda as supreme
ನಾನ್ಯದಸ್ತೀತಿ ವಾದಿನಃ - those who argue that there is nothing else

" Oh Partha! Those who argue that there is no way other than the path of fruitful action as per Vedas.".
Such people will not have the resolute nature required for following the path of action without fruits.
They are unwise, wanting in discrimination.
They are enamored of the Vedic passages composed of many a praise for Gods.
They say there is nothing else beyond the words which are the means of attaining Swarga or attaining other material benefits.
They are full of desires and are always in pursuit of them.
Singular focus is thus not possible for them
In one stroke Krishna negates all the fruit related acts of Vedas.
This is profound.

When we talk of Vedas, we must realize that it is an ocean.
Vedas consists of Samhita, Brahmanas, Araanyakas, and Upanishads.
The fruit related parts are all part of the first two Samhita and Brahmanas
Araanyakas are about performing such rites in the later part of life in a forest.
Upanishads talk of higher-level spiritual activity with references to Atman, Brahman, and Moksha.
The three slokas above refer to Vedas focused on the ritual oriented Suktas and Brahmanas.
Krishna rejects that in no uncertain terms.

This is very important, but not really new.
In later part of Vedas itself we hear this.
In Brihadaranyaka Upanishad it is said that,
when one realizes truth of Atman, or Brahman, then ವೇದೋ ಅವೇದೋ ಭವತಿ. Vedas become no Vedas.
In effect for the one who realized what is the use of Vedas?
While what Krishna said may look revolutionary, the same was there in the Upanishads which are also part of Vedas.
The Vedas tell the seeker to go beyond and seek the truth.
That is the gist of Upanishads, and Gita as Shankaracharya stated is the essence of Upanishads.

||Sloka 45||

ತ್ರೈಗುಣ್ಯ ವಿಷ ಯಾವೇದಾಃ ನಿಸ್ತ್ರೈಗುಣ್ಯೋ ಭವಾರ್ಜುನ |
ನಿರ್ದ್ವನ್ದ್ವೋ ನಿತ್ಯ ಸತ್ತ್ವೋಸ್ಥೋ ನಿರ್ಯೋಗ ಕ್ಷೇಮ ಆತ್ಮವಾನ್ ||45||

ಸ|| ಹೇ ಅರ್ಜುನಾ ! ವೇದಾಃ ತ್ರೈಗುಣ್ಯ ವಿಷಯಾಃ | ತ್ವಂ ನಿಸ್ತ್ರೈಗುಣ್ಯಃ ಭವ | ನಿರ್ದ್ವಂದ್ವಃ ಭವ| ನಿತ್ಯ ಸತ್ವಸ್ಥಃ ಭವ| ನಿರ್ಯೋಗಕ್ಷೇಮಃ ಭವ | ಆತ್ಮ ವಾನ್ ಭವ |

||Sloka meanings||

ಹೇ ಅರ್ಜುನಾ ! ವೇದಾಃ ತ್ರೈಗುಣ್ಯ ವಿಷಯಾಃ - O Arjuna Vedas deal with three Gunas of nature .
ತ್ವಂ ನಿಸ್ತ್ರೈಗುಣ್ಯಃ ಭವ - You go beyond the three Gunas.
ನಿರ್ದ್ವಂದ್ವಃ ಭವ- be free from all duality.
ನಿತ್ಯ ಸತ್ವಸ್ಥಃ ಭವ- be poised in eternal placidity
ನಿರ್ಯೋಗಕ್ಷೇಮಃ ಭವ - be beyond acquisition and preservation
ಆತ್ಮ ವಾನ್ ಭವ - and master the Self
||Sloka summary ||

"O Arjuna Vedas deal with three Gunas of nature. You go beyond the three Gunas.
Be free from all duality. Be poised in eternal placidity
Be beyond acquisition and preservation and master the Self". ||45||

To start with, Vedas are structured on processes.
The early parts of Vedas are built on the three Gunas that control people, namely Sattva, Rajo, and Tamas.
All actions are an interplay of these Gunas.
One has to beyond these three Gunas. Then only one is able to overcome the bondages.
So Krishna having told that we should not be lost in rituals, now tells Arjuna very clearly to be free of the three Gunas, 'ನಿಸ್ತ್ರೈಗು ಣ್ಯೋ ಭವ'.
He asks Arjuna to beyond the Vedas.

He does not stop there. Krishna elaborates on what he wants Arjuna to be.

"Free of dualities, being in a state of eternal calmness, being unconcerned about personal welfare, be established in Self"

If the focus is on acquiring and preserving (Yoga- Kshama), then one will find it hard to strive for spiritual well-being.

If one is following all these, is there any use of Vedic instructions.
A Brahmana (one who achieved realization) has that much utility in Vedas
as a man has the utility of a well when there is a flood all around!
That is precisely what we hear in the sloka.

||Sloka 46||

ಯಾವಾನರ್ಥ ಉದಪಾನೇ ಸರ್ವತಃ ಸಂಪ್ಲುತೋದಕೇ |
ತಾವಾನ್ ಸರ್ವೇಷು ವೇದೇಷು ಬ್ರಾಹ್ಮಣಸ್ಯ ವಿಜಾನತಃ ||46||

ಸ|| ಉದಪಾನೇ ಯಾವಾನರ್ಥಃ ಸರ್ವತ ಸಂಪ್ಲುತೋದಕೇ ತಾವಾನ್ ( ಅರ್ಥಃ) ಯಥಾ ಭವತಿ, ( ತಥೈವ) ಸರ್ವವೇದೇಷು ಯಾವಾನರ್ಥಃ ತಾವಾನ್ ಅರ್ಥಃ ವಿಜಾನತಃ ಬ್ರಾಹ್ಮಣಸ್ಯ ಭವತಿ ||46||

||Sloka meanings||

ಉದಪಾನೇ ಯಾವಾನರ್ಥಃ - the extent of need in well ( of water)
ತಾವಾನ್ ( ಅರ್ಥಃ) ಯಥಾ ಭವತಿ- is fulfilled to that extent
ಸರ್ವತ ಸಂಪ್ಲುತೋದಕೇ - in a reservoir filled from all sides ( similarly)
ಸರ್ವವೇದೇಷು ಯಾವಾನರ್ಥಃ - the need fulfilled by all Vedas
ತಾವಾನ್ ಅರ್ಥಃ ವಿಜಾನತಃ ಬ್ರಾಹ್ಮಣಸ್ಯ - gets filled by the one who has realized Brahman

||Sloka summary ||

"Just as the extent of need in well of water is fulfilled to that extent in a reservoir filled from all sides, similarly the need fulfilled by all Vedas, gets filled by the one who has realized Brahman."||46||

This Sloka has been explained in many ways. But the sum and substance of this thought is that just like there is no use for a well of water, when there is water all around, there is no need for the well of knowledge in Vedas, when one has achieved the ultimate realization. This is a restatement of the earlier Upanishadic line,'ವೇದೋ ಅವೇದೋ ಭವತಿ.'

||Sloka 47||

ಕರ್ಮಣ್ಯೇವಾಧಿಕಾರಸ್ತೇ ಮಾಫಲೇಷು ಕದಾಚನ |
ಮಾಕರ್ಮಫಲ ಹೇತುರ್ಭೂಃ ಮಾತೇ ಸಙ್ಗೋಽಸ್ತ್ವಕರ್ಮಣಿ || 47||

ಸ|| ತೇ ಕರ್ಮಣ್ಯೇನ ಅಧಿಕಾರಃ | ಕದಾಚನ ಫಲೇಷು ಅಧಿಕಾರಃ ಮಾ | ಕರ್ಮ ಫಲಹೇತುಃ ಮಾಭೂಃ | ಅಕರ್ಮಣಿ ತೇ ಸಙ್ಗಃ ಮಾ ಅಸ್ತು ||47||

||Sloka meanings||

ತೇ ಕರ್ಮಣ್ಯೇನ ಅಧಿಕಾರಃ - you have a right in the action alone
ಕದಾಚನ ಫಲೇಷು ಅಧಿಕಾರಃ ಮಾ - not ever in the fruits of that action
ಕರ್ಮ ಫಲಹೇತುಃ ಮಾಭೂಃ - Do not be impelled by the fruits of action.
ಅಕರ್ಮಣಿ ತೇ ಸಙ್ಗಃ ಮಾ ಅಸ್ತು - Do not be interested in not doing action itself.

||Sloka summary ||

"You have a right in the action alone, not ever in the fruits of that action. Do not be impelled by the fruits of action.
Do not be interested in not doing action itself." || 47||

Here, Krishna is laying down an important principle of action.
"You have right to perform action, but not the fruits of that action".
We are required to act without interest in the fruits of that action, and also avoid actions that create bondage
But this should not result in a thought process leading to no action as a safe action.
The principal idea is do not be concerned with fruits of action and not be attached to "inaction".

If we say one shall perform action without focusing on results, the appropriate question is how to perform such action?
A little more precise thought is how does one acquire the ability to perform for such action.
Krishna, ever precise in his words, gives the direction.

||Sloka 48||

ಯೋಗಸ್ತಃ ಕುರು ಕರ್ಮಾಣಿ ಸಙ್ಗಂ ತ್ಯಕ್ತ್ವಾ ಧನಂಜಯ |
ಸಿಧ್ಯ ಸಿಧ್ಯೋಃ ಸಮೋಭೂತ್ವಾ ಸಮತ್ವಂ ಯೋಗ ಉಚ್ಯತೇ ||48||

ಸ|| ಹೇ ಧನಂಜಯ ! (ತ್ವಂ) ಯೋಗಸ್ಥಃ ಸಙ್ಗಂ ತ್ಯಕ್ತ್ವಾ ಸಿಧ್ಯಸಿಧ್ಯೋಃ ಸಮೋ ಭೂತ್ವಾ ಕರ್ಮಾಣಿ ಕುರು | ಸಮತ್ವಂ ಯೋಗಮ್ (ಇತಿ) ಉಚ್ಯತೇ ||48||

||Sloka meanings||

ಸಙ್ಗಂ ತ್ಯಕ್ತ್ವಾ - giving up attachment
ಸಿಧ್ಯಸಿಧ್ಯೋಃ ಸಮೋ ಭೂತ್ವಾ - with equanimity in success or failure
ಯೋಗಸ್ಥಃ ಕರ್ಮಾಣಿ ಕುರು - established in Yoga, perform action.
ಸಮತ್ವಂ ಯೋಗಮ್ (ಇತಿ) ಉಚ್ಯತೇ- equanimity is said to be Yoga.

||Sloka summary ||

"Giving up attachment, with equanimity in success or failure, and established in Yoga, perform action.
Equanimity is said to be Yoga." ||48||

Krishna tells how one may acquire the ability to perform such action
- being in a state of Yoga
- casting away the concern with results
- seeing success or failure as equal
Then one can perform action!

To remove any doubt about being in the state of Yoga in the context of his command ""ಯೋಗಸ್ಥಃಕುರು ಕರ್ಮಾಣಿ -
'Perform action being in a state of Yoga', Krishna clarifies

"ಸಮತ್ವಂ ಯೋಗಮುಚ್ಯತೇ" -
"Evenness is called Yoga".

That means Krishna is saying
" Maintaining equipoise in your mind, you perform action without desires"
Clearly the action with equipoise, action with wisdom is superior to the other action.
What is the inferior action?

||Sloka 49||

ದೂರೇಣಾಹ್ಯವರಂ ಕರ್ಮ ಬುದ್ಧಿಯೋಗಾತ್ ಧನಂಜಯ |
ಬುದ್ಧೌ ಶರಣ ಮನ್ವಿಛ್ಛ ಕೃಪಣಾಃ ಫಲಹೇತವಃ ||49||

ಸ|| ಹೇ ಧನಂಜಯ ! ಬುದ್ಧಿಯೋಗಾತ್ ಕರ್ಮ ದೂರೇಣ ಅವರಂ ಹಿ ( ಹೀನಂ ಭವತಿ) ! (ತದೇವ ಸಮತ್ವ) ಬುದ್ಧೌ ಶರಣಂ ಅನ್ವಿಚ್ಛ | ಫಲಹೇತವಃ ಕೃಪಣಾಃ (ದೀನಾಃ) ||49||

||Sloka meanings||

ಬುದ್ಧಿಯೋಗಾತ್ ಕರ್ಮ - Action ( desiring fruits) compared to Yoga of intellect
ದೂರೇಣ ಅವರಂ ಹಿ - is far inferior
(ತದೇವ) ಬುದ್ಧೌ ಶರಣಂ ಅನ್ವಿಚ್ಛ - (Hence) seek refuge in intellect.
ಫಲಹೇತವಃ ಕೃಪಣಾಃ - those desiring fruits are pitiable

||Sloka summary||

"Action desiring fruits compared to Yoga of intellect is far inferior. Hence seek refuge in intellect.
Those desiring fruits are pitiable." ||49||

The action which is focused on results is the inferior.
The people who follow action focused on results are wretched people.
So, the action with equipoise or wisdom is superior to the inferior action focused on results.
That is what Krishna says in this sloka (2.49).
Why maintain equipoise or evenness of mind which is to say act with wisdom?
We hear the answer. The one who maintains equipoise, and acts with wisdom casts off good deeds and bad deeds in this life itself.
So devote yourself to this yoga. Yoga is efficiency in action (2.50).

||Sloka 50||

ಬುದ್ಧಿಯುಕ್ತೋ ಜಹಾತಿಹ ಉಭೇ ಸುಕೃತ ದುಷ್ಕೃತೇ |
ತಸ್ಮಾದ್ಯೋಗಾಯ ಯುಜ್ಯಸ್ವ ಯೋಗಃ ಕರ್ಮಸು ಕೌಶಲಮ್||50||

ಸ|| ಬುದ್ಧಿಯುಕ್ತಃ ಉಭೇ ಸುಕೃತ ದುಷ್ಕೃತೇ ಇಹ ( ಲೋಕೇ) ಜಹಾತಿ ( ತ್ಯಜತಿ) |ತಸ್ಮಾತ್ ಯೋಗಾಯ ಯುಜ್ಯಸ್ವ | ಕರ್ಮಸು ಕೌಶಲಂ ಯೋಗಃ ಇತಿ ಉಚ್ಯತೇ ||50||

||Sloka meanings||

ಬುದ್ಧಿಯುಕ್ತಃ- imbued with intellect of equanimity
ಉಭೇ ಸುಕೃತ ದುಷ್ಕೃತೇ - both god and evil
ಇಹ ( ಲೋಕೇ) ಜಹಾತಿ - discards in this world itself
ತಸ್ಮಾತ್ ಯೋಗಾಯ ಯುಜ್ಯಸ್ವ - Hence strive for yoga (of equanimity
ಕರ್ಮಸು ಕೌಶಲಂ ಯೋಗಃ ಇತಿ ಉಚ್ಯತೇ - Yoga is said to be skill in action

||Sloka summary||

"One imbued with intellect of equanimity
discards both God and evil in this world itself. Hence strive for yoga of equanimity
Yoga is said to be skill in action." ||50||.

When one who is possessed of evenness of mind, abandons fruits of action, he leaves good and evil in this world itself. So he is a liberated man. That means he attains Moksha.

||Sloka 51||

ಕರ್ಮಜಂ ಬುದ್ಧಿಯುಕ್ತಾ ಹಿ ಫಲಂ ತ್ಯಕ್ತ್ವಾ ಮನೀಷಿಣಃ |
ಜನ್ಮ ಬನ್ಧ ವಿನಿರ್ಮುಕ್ತಾಃ ಪದಂ ಗಚ್ಚನ್ತ್ಯನಾಮಯಮ್||51||

ಸ|| ಬುದ್ಧಿ ಯುಕ್ತಾಃ ಮನೀಷಿಣಃ ಕರ್ಮಜಮ್ ಫಲಂ ತ್ಯಕ್ತ್ವಾ ಜನ್ಮ ಬಂಧವಿನಿರ್ಮುಕ್ತಾಃ ( ಭವನ್ತಿ) | ಅನಾಮಯಂ ಪದಂ ಗಚ್ಚನ್ತೀ ಹಿ (ಚ) ||

||Sloka meanings||

ಬುದ್ಧಿ ಯುಕ್ತಾಃ ಮನೀಷಿಣಃ - wise men united with intelligence of even ness
ಕರ್ಮಜಮ್ ಫಲಂ ತ್ಯಕ್ತ್ವಾ - giving up fruits of actions
ಜನ್ಮ ಬಂಧವಿನಿರ್ಮುಕ್ತಾಃ - become free from the bondage of birth .
ಅನಾಮಯಂ ಪದಂ ಗಚ್ಚನ್ತೀ ಹಿ - attains that state which is free from sorrow

||Sloka summary||

"Wise men united with intelligence of evenness,
giving up the fruits of actions, become free from the bondage of birth.
They attain that state which is free from sorrow." ||51||

When one who is possessed of evenness of mind, abandons fruits of action, then free from the bondage of birth, he attains a status which is free from all sufferings That means he attains Moksha.

How is it possible? Acting with wisdom one attains mental purity.
With that mental purity, the continued devotion or action with no concern for fruits, leads to a state of evenness of mind or equanimity.
The state of evenness of mind leads to realization of Self.
Having elaborated in general terms so far, Krishna now addresses Arjuna.

||Sloka 52||

ಯದಾತೇ ಮೋಹಕಲಿಲಂ ಬುದ್ಧಿರ್ವ್ಯತಿರಿಷ್ಯತಿ |
ತದಾ ಗನ್ತಾಸಿ ನಿರ್ವೇದಂ ಶ್ರೋತವ್ಯಸ್ಯ ಶ್ರುತಸ್ಯ ಚ||52||

ಸ|| ಯದಾ ತೇ ಬುದ್ಧಿಃ ಮೋಹಕಲಿಲಂ ವ್ಯತಿರಿಷ್ಯತಿ ತದಾ ಶ್ರೋತವ್ಯಸ್ಯ ಚ ಶ್ರುತಸ್ಯ ಚ ನಿರ್ವೇದಂ ಗನ್ತಾಸಿ ( ಆಪ್ನೋಸಿ) || 52||

||Sloka meanings||

ಯದಾ ತೇ ಬುದ್ಧಿಃ - when your intellect
ಮೋಹಕಲಿಲಂ ವ್ಯತಿರಿಷ್ಯತಿ - goes beyond the veil of ignorance
ತದಾ ಶ್ರೋತವ್ಯಸ್ಯ ಚ ಶ್ರುತಸ್ಯ ಚ - then from that which is to be heard and which is heard
ನಿರ್ವೇದಂ ಗನ್ತಾಸಿ - attains detachment

||Sloka summary||

"When your intellect goes beyond the veil of ignorance, you attain detachment from that which is to be heard and also which is heard. "||52||

Once a person attains the state of liberation, there is no more about what is to be heard or what is heard. This is akin to the Upanishad line of 'ವೇದೋ ಅವೇದೋ ಭವತಿ', describing the ones who attains liberation. Veda- is that one to be known. Aveda- is the one not needed to know. 'ವೇದೋ ಅವೇದೋ ಭವತಿ' means, 'Vedas becomes something that is not needed to be known'. This is because for the man who realized Brahman, he has already known what is taught by Vedas.

||Sloka 53||

ಶ್ರುತಿ ವಿಪ್ರತಿ ಪನ್ನಾತೇ ಯದಾ ಸ್ಥಾಸ್ಯತಿ ನಿಶ್ಚಲಾ |
ಸಮಾಧಾ ವಚಲಾ ಬುದ್ಧಿಃ ತದಾ ಯೋಗ ಮವಾಪ್ಸ್ಯಸಿ||53||

ಸ|| ಶೃತಿ ವಿಪ್ರತಿ ಪನ್ನಾ ತೇ ಬುದ್ಧಿಃ ಯದಾ ನಿಶ್ಚಲಾ ( ಭವತಿ) ಸಮಾಧೌ ಅಚಲಾ ಸ್ಥಾಸ್ಯತಿ ( ಭವತಿ) ತದಾ (ತ್ವಂ)ಯೋಗಮ್ ಅವಾಪ್ಸ್ಯಸಿ ||53||

||Sloka meanings||

ಶೃತಿ ವಿಪ್ರತಿ ಪನ್ನಾ - bewildered by many texts heard
ತೇ ಬುದ್ಧಿಃ ಯದಾ ನಿಶ್ಚಲಾ - when your intellect becomes firm
ಸಮಾಧೌ ಅಚಲಾ ಸ್ಥಾಸ್ಯತಿ - stays unwavering in concentration
ತದಾ (ತ್ವಂ)ಯೋಗಮ್ ಅವಾಪ್ಸ್ಯಸಿ - then you attain that Yoga.

||Sloka summary||

"When your mind bewildered by many texts heard, becomes firm
and stays unwavering in concentration, then you attain that Yoga."||53||

Going beyond the three Gunas, being free of the dualities, there by being beyond the happiness or sorrow, winning or losing, then being free of acquisition and sustenance, one attains an intellect drenched in equanimity. Being established in equanimity or Samatva, is said to be Yoga. If you take refuge in Samatva, you leave all good and evil here itself, attaining Moksha.
Such man has his mind firmly established.

Here Arjuna want to know more about that person established in Samatva, who attains Yoga.

||Sloka 54||

ಅರ್ಜುನ ಉವಾಚ:
ಸ್ಥಿತ ಪ್ರಜ್ಞಸ್ಯ ಕಾ ಭಾಷಾ ಸಮಾಧಿಸ್ತಸ್ಯ ಕೇಶವ |
ಸ್ಥಿತಧೀಃ ಕೀಮ್ ಪ್ರಭಾಷೇತ ಕಿಮಾಸೀತ ವ್ರಜೇತ ಕಿಮ್||54||

ಸ||ಹೇ ಕೇಶವಾ| ಸಮಾಧಿಸ್ಥಸ್ಯ ಸ್ಥಿತ ಪ್ರಜ್ಞಸ್ಯಬಾಷಾ ಕಾ ? ಸ್ಥಿತ ಧೀಃ ಕಿಂ ಪ್ರಭಾಷೇತ ? ಕಿಮ್ ಆಸೀತ ? ಕಿಮ್ ವ್ರಜೇತ? 54||

||Sloka meanings||

ಹೇ ಕೇಶವಾ| ಸಮಾಧಿಸ್ಥಸ್ಯ - O Kesava the one anchored in concentration
ಸ್ಥಿತ ಪ್ರಜ್ಞಸ್ಯ ಬಾಷಾ ಕಾ - the man of stable wisdom how is he described?
ಸ್ಥಿತ ಧೀಃ ಕಿಂ ಪ್ರಭಾಷೇತ - a man of steady wisdom what does she speak
ಕಿಮ್ ಆಸೀತ ? ಕಿಮ್ ವ್ರಜೇತ? - how does he sit? how does he walk?

||Sloka summary||

Arjuna said:
"O Kesava, the man of stable wisdom, anchored in concentration, how is he described?
a man of steady wisdom what does she speak
how does he sit? how does he walk?"||54||

Arjuna asks about "the characteristics of one who attains "Samadhi" or the one with steady mind".
in response to this request Krishna has portrayed in eighteen verses the noble and exalted character of the "Sthitapragnya."

Vinobha Bhave, the Gandhian, feels that these eighteen Slokas contain the essence of the all the chapters of Gita.
He says that the Satyagrahis in Gandhi Ashram used to recite these eighteen Slokas regularly. The Satyagrahis are to be like Sthitapragnya.
Swami Ranganathananda in his commentary on Gita also refers to these saying that in Gandhi's Ashram these slokas used to be recited every day.

Like the description of Sthitapragnya, there a few more specific descriptions in Gita. There is a description of "jivanmukta", the liberated one, in chapter five. There is a description of a Bhakta in twelfth chapter. The description of Gunaateeta, the one who has transcended the three Gunas is in the fourteenth chapter, and Jnyana nishta, one steadfastly committed to Supreme knowledge in chapter eighteenth, the last chapter.

Then Krishna takes Arjuna through the characteristics of such a person in the following Slokas.

||Sloka 55||

ಶ್ರೀ ಭಗವಾನುವಾಚ :
ವ್ರಜಹಾತಿ ಯದಾ ಕಾಮಾನ್ ಸರ್ವಾನ್ ಪಾರ್ಥ ಮನೋಗತಾನ್ |
ಆತ್ನ್ಮನ್ಯೇವಾತ್ಮನಾ ತುಷ್ಟಃ ಸ್ಥಿತ ಪ್ರಜ್ಞಃ ತದೋಚ್ಯತೇ ||55||

ಸ|| ಹೇ ಪಾರ್ಥ ! ಯದಾ ಮನೋಗತಾನ್ ಸರ್ವಾನ್ ಕಾಮಾನ್ ವ್ರಜಹಾತಿ ಆತ್ಮನ್ಯೇವ ಆತ್ಮನಾ ತುಷ್ಠಃ ( ಸಂತುಷ್ಠಃ) ಭವತಿ (ತಂ) ಸ್ಥಿತ ಪ್ರಜ್ಞ ಇತಿ ಉಚ್ಯತೇ ||55||

||Sloka meanings||

ಯದಾ ಮನೋಗತಾನ್ ಸರ್ವಾನ್ ಕಾಮಾನ್ - when all desires belonging to the mind
ವ್ರಜಹಾತಿ - renounces fully
ಆತ್ಮನ್ಯೇವ ಆತ್ಮನಾ ತುಷ್ಠಃ - remains fully contended in the Self alone
(ತಂ) ಸ್ಥಿತ ಪ್ರಜ್ಞ ಇತಿ ಉಚ್ಯತೇ - he is called a man of steady wisdom
||Sloka summary||

"When one renounces fully all desires belonging to the mind, remains fully contended in the Self alone
then he is called a man of steady wisdom".
-
"||55||.

Krishna says, when one completely throws away all the desires of the mind, and is content with "Self" alone, then he is called "Sthitapragnya".
How do we describe a person content with Self alone?

"That person is an extraordinary person
who though he has no wealth, no power, no resources, yet is full of joy, full of cheer?
Though he has no helpers, he is infinitely strong.
Though devoid of sense pleasures, he is ever satisfied.
Though incomparable, looks upon others as his equals."
That is the joy of Atman.
Krishna continues with more.
||Sloka 56||

ದುಃಖೇಷ್ವನುದಿಗ್ನ ಮನಾಃ ಸುಖೇಷು ವಿಗತ ಸ್ಪೃಹಾಃ |
ವೀತರಾಗ ಭಯಕ್ರೋಥಃ ಸ್ಥಿತಧೀಃ ಮುನಿರುಚ್ಯತೇ ||56||

ಸ|| (ಯಃ) ದುಃಖೇಷು ಅನುದ್ವಿಗ್ನ ಮನಾಃ (ಯಃ) ಸುಖೇಷು ವಿಗತ ಸ್ಪೃಹಾಃ (ಯಃ) ವೀತರಾಗ ಭಯಕ್ರೋಧಃ (ಸಃ) ಮುನಿಃ ಸ್ಥಿತಧೀಃ ಇತಿ ಉಚ್ಯತೇ ||56||

||Sloka meanings||

ದುಃಖೇಷು ಅನುದ್ವಿಗ್ನ ಮನಾಃ - one with an unperturbed mind in sorrow
ಸುಖೇಷು ವಿಗತ ಸ್ಪೃಹಾಃ - one free from longing for pleasures
ವೀತರಾಗ ಭಯಕ್ರೋಧಃ - devoid of attachment, fear and anger
ಮುನಿಃ ಸ್ಥಿತಧೀಃ ಇತಿ ಉಚ್ಯತೇ - that monk is called a man of steady wisdom.

||Sloka summary||

"A monk, who is with an unperturbed mind in sorrow, who is free from longing for pleasures,
who is devoid of attachment, fear, and anger, is called a man of steady wisdom"? ||56||

Here is the person from whose mind the three evils namely attachment, fear and anger are gone.
He is not shaken in sorrows or hanker after happiness.
He is the man of steady wisdom.

||Sloka 57||

ಯಸ್ಸರ್ವತ್ರಾನಭಿಸ್ನೇಹಃ ತತ್ತತ್ಪ್ರಾಪ್ಯ ಶುಭಾಶುಭಂ |
ನಾಭಿ ನನ್ದತಿ ನದ್ವೇಷ್ಟಿ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಟಿತಾ||57||

ಸ|| ಯಃ ಸರ್ವತ್ರ ಅನಭಿಸ್ನೇಹಃ ತತ್ ತತ್ ಶುಭಾಶುಭಂ ಪ್ರಾಪ್ಯ ನ ಅಭಿನನ್ದತಿ ನ ದ್ವೇಷ್ಠಿ ( ಭವತಿ) ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ ||57||

||Sloka meanings||

ಯಃ ಸರ್ವತ್ರ ಅನಭಿಸ್ನೇಹಃ - who is without attachment everywhere in all matters
ತತ್ ತತ್ ಶುಭಾಶುಭಂ ಪ್ರಾಪ್ಯ - attaining those good or evil
ನ ಅಭಿನನ್ದತಿ ನ ದ್ವೇಷ್ಠಿ- does not hate or become elated
ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ - such a man's wisdom remains established

|| Sloka summary||

"One who is without attachment everywhere in all matters
who attaining those good or evil does not hate or become elated,
such a man's wisdom remains established." ||57||

The silent sage does not care for his own body, lifestyle etc. He is devoid of all attachments and aversion when good or evil happens to him. He neither seeks one nor shuns the other. The discriminating wisdom of such a sage, free from gaiety and depression, is stable

What is his special capability?
||Sloka 58||

ಯದಾ ಸಂಹಾರಯತೇ ಚಾಯಮ್ ಕೂರ್ಮೋಙ್ಗಾನೀವ ಸರ್ವಶಃ |
ಇನ್ದ್ರಿಯಾಣೀನ್ದ್ರಿಯಾರ್ಥೇಭ್ಯಃ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಟಿತಾ||58||

ಸ|| ಯಥಾ ಕೂರ್ಮಃ ಅಂಗಾನಿ ಸಂಹರಯತಿ ತಥೈವ ಯದಾ ಅಯಂ (ಯೋಗೀ) ಇನ್ದ್ರಿಯಾರ್ಥೇಭ್ಯಃ ಇನ್ದ್ರಿಯಾಣಿ ಸರ್ವಶಃ ಸಂಹರತೇ ತದಾ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ ||58||

||Sloka meanings||

ಯಥಾ ಕೂರ್ಮಃ ಅಂಗಾನಿ ಸಂಹರಯತಿ - just as tortoise withdraws its limbs
ತಥೈವ ಯದಾ ಅಯಂ (ಯೋಗೀ) - similarly when this one
ಇನ್ದ್ರಿಯಾರ್ಥೇಭ್ಯಃ ಇನ್ದ್ರಿಯಾಣಿ ಸರ್ವಶಃ ಸಂಹರತೇ -
fully withdraws the organs form the objects of organs.
ತದಾ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ - then his wisdom remains established

||Sloka summary||

"Just as a tortoise withdraws its limbs
similarly when one fully withdraws the organs from the objects of organs.
then his wisdom remains established." ||58||

The ability to withdraw senses is that special capability.
A fasting man too withdraws from want of food, is it any different?

||Sloka 59||

ವಿಷಯಾ ವಿನಿವರ್ತನ್ತೇ ನಿರಾಹಾರಸ್ಯ ದೇಹಿನಃ |
ರಸವರ್ಜಂ ರಸೋಽ ಪ್ಯಸ್ಯ ಪರಂ ದೃಷ್ಟ್ವಾ ನಿವರ್ತತೇ ||59||

ಸ|| ನಿರಾಹರಸ್ಯ ದೇಹಿನಃ ರಸವರ್ಜಂ ವಿಷಯಾಃ | ಪರಮ್ ( ಪರಮಾತ್ಮನ್) ದೃಷ್ಟ್ವಾ ರಸೋ ಅಪಿ ಅಸ್ಯ ನಿವರ್ತತೇ ||59||

||Sloka meanings||

ನಿರಾಹರಸ್ಯ ದೇಹಿನಃ - for the one who does not feed on objects
ರಸವರ್ಜಂ - excepting for taste
ವಿಷಯಾಃ ವಿನಿವರ್ತನ್ತೇ- objects recede.
ಪರಮ್ ( ಪರಮಾತ್ಮನ್) ದೃಷ್ಟ್ವಾ - for the one who realized the Brahman
ರಸೋ ಅಪಿ ಅಸ್ಯ ನಿವರ್ತತೇ - even the taste also falls away.

||Sloka summary||

"For the one who does not feed on objects, objects recede
excepting for taste. For the one who realized the Brahman
even the taste also recedes". ||59||

"A man may fast, but still retains that taste. But for one established in wisdom, knowing the brahman even the taste is withdrawn". ||5||

||Sloka 60||

ಯತತೋಹ್ಯಪಿ ಕೌನ್ತೇಯ ಪುರುಷಸ್ಯ ವಿಪಶ್ಚಿತಃ |
ಇನ್ದ್ರಿಯಾಣಿ ಪ್ರಮಾಧೀನಿ ಹರನ್ತಿ ಪ್ರಸಭಂ ಮನಃ ||60||

ಸ|| ಹೇ ಕೌನ್ತೇಯ ! ಯತತಃ ( ಪ್ರಯತ್ನಂ ಕುರ್ವನ್) ಅಪಿ ವಿಪಶ್ಚಿತಃ ಪುರುಷಸ್ಯ ಮನಃ ಪ್ರಮಾಧೀನಿ ಇಂದ್ರಿಯಾಣಿ ಪ್ರಸಭಂ ಹರಂತಿ ||60||

||Sloka meanings||

ಯತತಃ ( ಪ್ರಯತ್ನಂ ಕುರ್ವನ್) ಅಪಿ- although one is striving
ವಿಪಶ್ಚಿತಃ ಪುರುಷಸ್ಯ ಮನಃ - a learned man's mind
ಪ್ರಮಾಧೀನಿ ಇಂದ್ರಿಯಾಣಿ - impetuous senses
ಪ್ರಸಭಂ ಹರಂತಿ - forcefully drive it away.

||Sloka summary||

"O Arjuna, although one is striving
a learned man's mind is forcefully driven away by the impetuous senses ". ||60||

This is the hard truth. But the man established in wisdom stands this trial.

|| Sloka 61||

ತಾನಿ ಸರ್ವಾಣಿ ಸಂಯಮ್ಯ ಯುಕ್ತ ಆಸೀತ ಮತ್ಪರಃ|
ವಶೇ ಹಿ ಯಸ್ಯೇನ್ದ್ರಿಯಾಣಿ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಟಿತಾ ||61||

ಸ|| ತಾನಿ ಸರ್ವಾಣಿ ಸಂಯಮ್ಯ ಯುಕ್ತಃ ಮತ್ಪರಃ ಆಸೀತ | ಹಿ ( ಯತಃ) ಯಸ್ಯ ಇಂದ್ರಿಯಾಣಿ ವಶೇ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ ||61||

||Sloka meanings||

ತಾನಿ ಸರ್ವಾಣಿ ಸಂಯಮ್ಯ - Having all the sense organs under control
ಯುಕ್ತಃ ಮತ್ಪರಃ ಆಸೀತ - one in Yoga should sit with his mind focused on Me
ಹಿ ( ಯತಃ) ಯಸ್ಯಇಂದ್ರಿಯಾಣಿ ವಶೇ - the one who has his sense organs under control
ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ - such a one's wisdom is stable

||Sloka summary||

" Having all the sense organs under control, one in Yoga should sit with his mind focused on Me. The one who has his sense organs under control, such a one's wisdom is stable" ||61||

The story of one whose senses are not under control is different.

||Sloka 62-63||

ಧ್ಯಾಯತೋ ವಿಷಯಾನ್ ಪುಂಸಃ ಸಙ್ಗಸ್ತೇಷೂಪಜಾಯತೇ |
ಸಙ್ಗಾತ್ ಸಂಜಾಯತೇ ಕಾಮಃ ಕಾಮಾತ್ ಕ್ರೋಧೋಭಿಜಾಯತೇ ||62||
ಕ್ರೋಧಾತ್ ಭವತಿ ಸಮ್ಮೋಹಃ ಸಮ್ಮೋಹಾತ್ ಸ್ಮೃತಿ ವಿಭ್ರಮಃ |
ಸ್ಮೃತಿ ಭ್ರಂಶಾತ್ ಬುದ್ಧಿನಾಶೋ ಬುದ್ಧಿನಾಶಾತ್ ಪ್ರಣಸ್ಯತಿ ||63||

ಸ|| ವಿಷಯಾನ್ ಧ್ಯಾಯತಃ ಪುಂಸಃ ತೇಷು ಸಂಗಃ ಉಪಜಾಯತೇ | ಸಂಗಾತ್ ಕಾಮಃ ಸಂಜಾಯತೇ| ಕಾಮಾತ್ ಕ್ರೋಧಃ ಅಭಿಜಾಯತೇ |ಕ್ರೋಧಾತ್ ಸಮ್ಮೋಹಃ ಭವತಿ | ಸಮ್ಮೋಹಾತ್ ಸ್ಮೃತಿ ವಿಭ್ರಮಃ ಭವತಿ | ಸ್ಮೃತಿ ಭ್ರಂಶಾತ್ ಬುದ್ಧಿ ನಾಶಃ ಭವತಿ | ಬುದ್ಧಿ ನಾಶಾತ್ ಪ್ರಣಸ್ಯತಿ ||62-63||

||Sloka meanings||

ವಿಷಯಾನ್ ಧ್ಯಾಯತಃ ಪುಂಸಃ -for one thinking about objects
ತೇಷು ಸಂಗಃ ಉಪಜಾಯತೇ - attachment grows about those objects
ಸಂಗಾತ್ ಕಾಮಃ ಸಂಜಾಯತೇ- from attachment grows desire.
ಕಾಮಾತ್ ಕ್ರೋಧಃ ಅಭಿಜಾಯತೇ - From desire grows anger
ಕ್ರೋಧಾತ್ ಸಮ್ಮೋಹಃ ಭವತಿ - Anger leads to delusion
ಸಮ್ಮೋಹಾತ್ ಸ್ಮೃತಿ ವಿಭ್ರಮಃ ಭವತಿ - delusion leads to loss of memory
ಸ್ಮೃತಿ ಭ್ರಂಶಾತ್ ಬುದ್ಧಿ ನಾಶಃ ಭವತಿ - loss memory leads to loss of intellect.
ಬುದ್ಧಿ ನಾಶಾತ್ ಪ್ರಣಸ್ಯತಿ- with loss of intellect he perishes

||Sloka summary||

"For one thinking about objects, attachment grows about those objects.
From attachment, grows desire. From desire, grows anger
Anger leads to delusion. Delusion leads to loss of memory
Loss memory leads to loss of intellect. With loss of intellect he perishes "||62-63||

How does desire originate?
First an object come into focus. It then occupies the mind. Having occupied the mind space, it then pushes the mind to seek the ownership. Any and all hindrances for ownership lead to anger. It does not stop with anger. Anger led to lack of discrimination. Lack of discrimination eventually leads to one destroying himself.

All of this is a consequence of the three Gunas. Krishna has earlier told Arjuna to go beyond these three Gunas.
Only when one is able to overcome Gunas, then one will attain peace.
We hear this as we go along.

||Sloka 64||

ರಾಗದ್ವೇಷವಿಯುಕ್ತೈಸ್ತು ವಿಷಯಾನಿನ್ದ್ರಿಯೈಶ್ಚರನ್ |
ಅತ್ಮವಶ್ಯೈರ್ವಿಧೇಯಾತ್ಮಾ ಪ್ರಸಾದಮಧಿ ಗಚ್ಛತಿ ||64||

ಸ|| (ಸಃ) ವಿಧೇಯಾತ್ಮಾ ರಾಗದ್ವೇಷವಿಯುಕ್ತೈಃ ಆತ್ಮವಶ್ಯೈಃ ಇಂದ್ರಿಯೈಃ ವಿಷಯಾನ್ ಚರನ್ ಪ್ರಸಾದಂ ಅಧಿಗಚ್ಛತಿ ||64||

||Sloka meanings||

ವಿಧೇಯಾತ್ಮಾ - one with a control of his mind
ರಾಗದ್ವೇಷವಿಯುಕ್ತೈಃ - free from attraction and hatred
ಆತ್ಮವಶ್ಯೈಃ ಇಂದ್ರಿಯೈಃ- through the senses under his control
ವಿಷಯಾನ್ ಚರನ್ - while perceiving objects
ಪ್ರಸಾದಂ ಅಧಿಗಚ್ಛತಿ - attains serenity.

||Sloka summary||

"One with a control of his mind, while perceiving objects through the senses under his control free from attraction and hatred, attains serenity." || 64||

' When mind is under control, the attraction and hatred lose their power. So the individual attains peace, even while interacting with objects. Once you attain peace the sorrows are destroyed. with a tranquil mind the intellect becomes stable'.

||Sloka 65||

ಪ್ರಸಾದೇ ಸರ್ವದುಃಖಾನಾಂ ಹಾನಿರಸ್ಯೋಪಜಾಯತೇ |
ಪ್ರಸನ್ನ ಚೇತಸೋ ಹ್ಯಾಶು ಬುದ್ಧಿಃ ಪರ್ಯವತಿಷ್ಟತಿ||65||

ಸ|| ಪ್ರಸಾದೇ ಅಸ್ಯ ಸರ್ವ ದುಃಖಾನಾಂ ಹಾನಿಃ( ವಿನಾಶಃ) ಉಪಜಾಯತೇ | (ತತಃ) ಪ್ರಸನ್ನ ಚೇತಸಃ ಬುದ್ಧಿಃ ಅಶು ಪರ್ಯವತಿಷ್ಠತಿ ( ಪರಮಾತ್ಮನ್ ಅಧಿ ತಿಷ್ಠತಿ) || .

||Sloka meanings||

ಪ್ರಸಾದೇ ಅಸ್ಯ - with a tranquil mind
ಸರ್ವ ದುಃಖಾನಾಂ ಹಾನಿಃ( ವಿನಾಶಃ) ಉಪಜಾಯತೇ - eradication of all sorrows happens.
ಪ್ರಸನ್ನ ಚೇತಸಃ - For the one with tranquil mind
ಬುದ್ಧಿಃ ಅಶು ಪರ್ಯವತಿಷ್ಠತಿ - the intellect is fully established

||Sloka summary||

" With a tranquil mind eradication of all sorrows happens.
Because with a tranquil mind the intellect is fully established." || 65||

||Sloka 66||

ನಾಸ್ತಿ ಬುದ್ಧಿ ರಯುಕ್ತಸ್ಯ ನ ಚಾಯುಕ್ತಸ್ಯ ಭಾವನಾ |
ನಚಾ ಭಾವಯತಶ್ಶಾನ್ತಿಃ ಅಶಾನ್ತಸ್ಯ ಕುತಃ ಸುಖಮ್ ||66||

ಸ|| ಅಯುಕ್ತಸ್ಯ ಬುದ್ಧಿಃ ನಾಸ್ತಿ | ಅಯುಕ್ತಸ್ಯ ಭಾವನಾಚ ( ಆತ್ಮ ಚಿಂತನ) ನ ( ಭವತಿ) | ಅಭಾವಯತಃ ಶಾಂತಿಃ ಚ ನ ( ಭವತಿ) | ಅಶಾಂತಸ್ಯ ಸುಖಃ ಕುತಃ ||66||

||Sloka meanings||

ಅಯುಕ್ತಸ್ಯ ಬುದ್ಧಿಃ ನಾಸ್ತಿ - For one without the control mind there is no wisdom
ಅಯುಕ್ತಸ್ಯ ಭಾವನಾಚ ( ಆತ್ಮ ಚಿಂತನ) ನ - one not having control cannot meditate.
ಅಭಾವಯತಃ ಶಾಂತಿಃ ಚ ನ - for one who cannot meditate there is no peace.
ಅಶಾಂತಸ್ಯ ಸುಖಃ ಕುತಃ - How can there be happiness without peace?

||Sloka summary||

"For one without the control mind there is no wisdom. One not having control cannot meditate.
For one who cannot meditate, there is no peace. How can there be happiness without peace?" ||66||

||Sloka 67||

ಇನ್ದ್ರಿಯಾಣಾಂ ಹಿ ಚರತಾಂ ಯನ್ಮನಽನು ವಿಧೀಯತೇ |
ತದಸ್ಯ ಹರತಿ ಪ್ರಜ್ಞಾಂ ವಾಯುರ್ನ್ವಾಮಿವಾಂಭಸಿ ||67||

ಸ|| ಚರತಾಂ ಇನ್ದ್ರಿಯಾಣಾಂ ಯತ್ (ಇನ್ದ್ರಿಯಃ) ಮನಃ ಅನುವಿಧೀಯತೇ ತತ್ ( ಇನ್ದ್ರಿಯಃ) ಅಸ್ಯ ಪ್ರಜ್ಞಾಂ ( ಬುದ್ಧಿಂ) ಹರತಿ ಹಿ - ( ಯಥಾ ) ಅಂಭಸೇ ನಾವಂ ವಾಯುರಿವ ಹರತಿ ಹಿ ||67||

||Sloka meanings||

ಚರತಾಂ ಇನ್ದ್ರಿಯಾಣಾಂ - among wandering organs
ಯತ್ (ಇನ್ದ್ರಿಯಃ) ಮನಃ ಅನುವಿಧೀಯತೇ - that organ which is being followed by mind
ತತ್ ( ಇನ್ದ್ರಿಯಃ) ಅಸ್ಯ ಪ್ರಜ್ಞಾಂ ( ಬುದ್ಧಿಂ) ಹರತಿ ಹಿ -
that organ carries away his wisdom
ಅಂಭಸೇ ನಾವಂ ವಾಯುರಿವ ಹರತಿ ಹಿ - like a boat swept away by the wind,

||Sloka summary||

" Among the wandering organs,
the organ which is being followed by mind, that organ carries away his wisdom like a boat swept away by the wind."||67||

||Sloka 68||

ತಸ್ಮಾದ್ಯಸ್ಯ ಮಹಾಬಾಹೋ ನಿಗೃಹೀತಾನಿ ಸರ್ವಶಃ|
ಇನ್ದ್ರಿಯಾಣೀನ್ದ್ರಿಯಾರ್ಥೇಭ್ಯಃ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಟಿತಾ ||68||

ಸ|| ಹೇ ಮಹಾಬಾಹೋ! ತಸ್ಮಾತ್ ಯಸ್ಯ ಇನ್ದ್ರಿಯಾಣಿ ನ್ದ್ರಿಯಾರ್ದೇಭ್ಯಃ ಸರ್ವಶಃ ನಿಗೃಹೀತಾನಿ ತಸ್ಯ ಪ್ರಜ್ಞಾ ( ಬುದ್ಧಿಃ, ವಿವೇಕಃ) ಪ್ರತಿಷ್ಠಿತಾ ||68||

||Sloka meanings||

ತಸ್ಮಾತ್ ಯಸ್ಯ ಇನ್ದ್ರಿಯಾಣಿ - Hence the one whose organs
ಇನ್ದ್ರಿಯಾರ್ದೇಭ್ಯಃ ಸರ್ವಶಃ ನಿಗೃಹೀತಾನಿ - have been everywhere withdrawn from the objects
ತಸ್ಯ ಪ್ರಜ್ಞಾ ( ಬುದ್ಧಿಃ, ವಿವೇಕಃ) ಪ್ರತಿಷ್ಠಿತಾ- the wisdom of such person becomes established

||Sloka summary||

"Hence O Arjuna, the one whose organs
have been everywhere withdrawn from the objects,
the wisdom of such person becomes established." ||68||

Earlier Krishna compared the man without control of senses to a boat caught up in high seas, pulled away by the winds in whatever direction. In the next Sloka, Krishna resorts to a comparison of a sage with all his senses in his control to a common man and explains the difference.
||Sloka 69||

ಯಾನಿಶಾ ಸರ್ವಭೂತಾನಾಂ ತಸ್ಯಾಂ ಜಾಗರ್ತಿ ಸಂಯಮೀ |
ಯಸ್ಯಾಂ ಜಾಗ್ರತಿ ಭೂತಾನಿ ಸ ನಿಶಾ ಪಶ್ಯತೇ ಮುನೇಃ ||69||

ಸ|| ಸರ್ವಭೂತಾನಾಂ ಯಾ ನಿಶಾ ತಸ್ಯಾಂ ಸಂಯಮೀ( ಯೋಗೀ) ಜಾಗರ್ತಿ | ಯಸ್ಯಾಂ ಭೂತಾನಿ ಜಾಗ್ರತಿ ಸಾ ಪಶ್ಯತಃ ಮುನೇಃ ನಿಶಾ (ಭವತಿ) ||69||

||Sloka meanings||

ಸರ್ವಭೂತಾನಾಂ ಯಾ ನಿಶಾ - that which is a night for all beings
ತಸ್ಯಾಂ ಸಂಯಮೀ( ಯೋಗೀ) ಜಾಗರ್ತಿ - in that the self-controlled man remains awake
ಯಸ್ಯಾಂ ಭೂತಾನಿ ಜಾಗ್ರತಿ - That in which the beings are awake
ಸಾ ಪಶ್ಯತಃ ಮುನೇಃ ನಿಶಾ- the sages see that as the dark night

||Sloka summary||

"That which is a night for all beings, in that the self-controlled man remains awake.
That in which the beings are awake the sages see that as the dark night

". ||69||

ಯಾ ನಿಶಾ ಸರ್ವಭೂತಾನಾಂ - That which is dark and beyond comprehension for all beings
ತಸ್ಯಾಂ ಜಾಗರ್ತಿ ಸಂಯಮೀ - that is crystal clear as a daylight for the one who knows.
The knowledge appears dark and beyond comprehension for an ignorant one.
For the one who knows, the that appears dark and incomprehensible is crystal clear.

The knowledge of Self which appears dark and incomprehensible like dark night for one, is crystal clear like day light for a sage who knows.
By the same token that which appears as crystal clear daylight in running after wordily affairs, the one who knows realizes their futility, and it looks like a dark night for him.

||Sloka 70||

ಅಪೂರ್ವಮಾಣಂ ಅಚಲ ಪ್ರತಿಷ್ಟಂ
ಸಮುದ್ರಮಾಪಃ ಪ್ರವಿಶನ್ತಿ ಯದ್ವತ್ |
ತದ್ವತ್ ಕಾಮಾಃ ಯಂ ಪ್ರವಿಶನ್ತಿ ಸರ್ವೇ
ಸಶ್ಶಾನ್ತಿ ಮಾಪ್ನೋತಿ ನ ಕಾಮ ಕಾಮೀ||70||

ಸ|| ಅಪೂರ್ವಮಾಣಂ ಅಚಲಪ್ರತಿಷ್ಠಂ ಸಮುದ್ರಂ ಆಪಃ( ನದೀ) ಯದ್ವತ್ ಪ್ರವಿಶಂತಿ ತದ್ವತ್ ಸರ್ವೇ ಕಾಮಾಃ ಯಂ ( ಬ್ರಹ್ಮನಿಷ್ಟಾಪರ ಯೋಗೀ) ಪ್ರವಿಶನ್ತಿ | ಸಃ ಶಾನ್ತಿಂ ಆಪ್ನೋತಿ | ಕಾಮ ಕಾಮೀ (ಶಾಂತಿಂ) ನ ಆಪ್ನೋತಿ ||70||

||Sloka meanings||

ಅಪೂರ್ವಮಾಣಂ ಅಚಲಪ್ರತಿಷ್ಠಂ - which is being filled up by all rives, and remains unchanged
ಸಮುದ್ರಂ ಆಪಃ( ನದೀ) ಯದ್ವತ್ ಪ್ರವಿಶಂತಿ - that sea, as the river waters enter into
ತದ್ವತ್ ಸರ್ವೇ ಕಾಮಾಃ ಯಂ ಪ್ರವಿಶನ್ತಿ - similarly whom all the objects of desires enter
ಸಃ ಶಾನ್ತಿಂ ಆಪ್ನೋತಿ - he attains peace.
ಕಾಮ ಕಾಮೀ (ಶಾಂತಿಂ) ನ ಆಪ್ನೋತಿ - not the one who is desirous of objects

||Sloka summary||

" Just as the river waters enter into a sea, which remains unchanged even while being filled from all sides,
similarly one in whom all objects enter, such a one attains peace. Not the one desirous of objects". || 70||

Here, the point to be noted is that the multiple rivers with flood waters enter a sea which remains placid, in spite of the flooding rivers which enter the sea. Similarly a man who remains calm (like the sea) in spite many conflicting thoughts entering his mind is one who attains peace. The one who is desirous objects remains entangled and does not attain peace.

||Sloka 71 ||

ವಿಹಾಯ ಕಾಮಾನ್ ಯಸ್ಸರ್ವಾನ್ ಪುಮಾಂಶ್ಚರತಿ ನಿಸ್ಪೃಹಾಃ|
ನಿರ್ಮಮೋ ನಿರಹಂಕಾರಃ ಸಶಾನ್ತಿಮಧಿಗಚ್ಚತಿ || 71||

ಸ|| ಯಃ ಪುಮಾನ್ ಸರ್ವಾನ್ ಕಾಮಾನ್ ವಿಹಾಯ ನಿಸ್ಪೃಹಃ ಭವತಿ ನಿರ್ಮಮಃ ಭವತಿ ನಿರಹಂಕಾರಃ ಚರತಿ ಸಃ ಶಾನ್ತಿಂ ಅಧಿಗಚ್ಛತಿ || 71||

||Sloka meanings||

ಯಃ ಪುಮಾನ್ ಸರ್ವಾನ್ ಕಾಮಾನ್ ವಿಹಾಯ - that man who rejecting all desires
ನಿಸ್ಪೃಹಃ ನಿರ್ಮಮಃ- being free from hankering, being free from attachment
ನಿರಹಂಕಾರಃ ಚರತಿ - moves about being free of ego
ಸಃ ಶಾನ್ತಿಂ ಅಧಿಗಚ್ಛತಿ - he attains peace

||Sloka summary||

"That man attains peace who rejecting all desires moves about
being free from hankering, being free from attachment, and being free of ego." ||71||

This is the summation of all that is told. The one free from hankering, attachments, and ego, moves about rejecting all desires attains peace. Simply put, he is at peace.

||Sloka 72||

ಏಷಾ ಬ್ರಾಹ್ಮೀಸ್ಥಿತಿಃ ಪಾರ್ಥ ನೈನಾಂ ಪ್ರಾಪ್ಯ ವಿಮುಹ್ಯತಿ|
ಸ್ಥಿತ್ವಾಽ ಸ್ಯಾಮನ್ತಕಾಲೇಽಪಿ ಬ್ರಹ್ಮ ನಿರ್ವಾಣ ಮೃಚ್ಚತಿ ||72||

ಸ|| ಹೇ ಪಾರ್ಥ ಬ್ರಾಹ್ಮೀ ಸ್ಥಿತಿಃ ಏನಾಂ ಪ್ರಾಪ್ಯ ನ ವಿಮುಹ್ಯತಿ ಅನ್ತಕಾಲೇ ಅಪಿ ಅಸ್ಯಾಂ (ಬ್ರಾಹ್ಮೀ ಸ್ಥಿತಿಂ) ಸ್ಥಿತ್ವಾ ಬ್ರಹ್ಮ ನಿರ್ವಾಣಂ ಋಚ್ಛತಿ ( ಅಪ್ನೋತಿ) ||72||

||Sloka meanings||

ಹೇ ಪಾರ್ಥ ! ಬ್ರಾಹ್ಮೀ ಸ್ಥಿತಿಃ - O Partha, this is the state of Brahman
ಏನಾಂ ಪ್ರಾಪ್ಯ ನ ವಿಮುಹ್ಯತಿ- Having attained this , he will not be deluded
ಅನ್ತಕಾಲೇ ಅಪಿ ಅಸ್ಯಾಂ ( ಬ್ರಾಹ್ಮೀ ಸ್ಥಿತಿಂ) ಸ್ಥಿತ್ವಾ - At the last moment too being in this state
ಬ್ರಹ್ಮ ನಿರ್ವಾಣಂ ಋಚ್ಛತಿ -he will attain supreme brahman

||Sloka summary||

"O Partha, this is the state of Brahman. Having attained this, he will not be deluded.
Being in this state in the last moments too, he will attain supreme brahman." ||72||

The differences between those who are on the path of spiritual enquiry having the control of senses, who reject objects and attains peace; and those who are not on that path.

For the one who attains peace, all the sorrows subside. For the one not on spiritual path no peace.
" ನಿರ್ಮಮೋ ನಿರಹಂಕಾರಃ ಸ ಶಾಂತಿಮಧಿಗಚ್ಛತಿ" means being free from attachment, and being free of ego one attains peace.
For the one without control of senses his mind is pulled away like the boat on the high seas
For the one with control of senses, his wisdom gets established.

Elaborating on who attains peace, Krishna says the one in whom the desires subside wins the peace, not the one in whom the desires rage.

The one who moves about giving up pleasures, attachments and ego attains peace.

If one keeps practicing the control of senses, rejection of objects, attachments, the Jiva attains Brahman much like the metamorphosis of a caterpillar into a beautiful butterfly.

Here, Krishna teaches Samkhya yoga, Karma yoga as well as Sannyasa Yoga.

In the real life too many a time, unable to fight the battles one will lose the will for the battle.
The indecision or inaction takes charge. The teachings of this chapter address similar situation.

The thought is that one shall not be lost in sorrow. Proceed with actions not seeking fruits of those actions in the line of one's duty. Realization of the impermanence of life weakens the grip of sorrow. Caught in a web of confusions and issues, one should stabilize one's mind by meditation. This stabilizes one's mind, providing peace and lights a way forward giving courage.

ಇತಿ ಶ್ರೀಮದ್ಭಗವದ್ಗೀತಾಸು ಉಪನಿಷತ್ಸು
ಬ್ರಹ್ಮವಿದ್ಯಾಯಾಂ ಯೋಗಶಾಸ್ತ್ರೇ
ಶ್ರೀಕೃಷ್ಣಾರ್ಜುನ ಸಂವಾದೇ
ಸಾಂಖ್ಯ ಯೋಗೋನಾಮ
ದ್ವಿತೀಯೋsಧ್ಯಾಯಃ ||

||ಓಮ್ ತತ್ ಸತ್ ||

|| Om tat sat ||

 

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