The BhagavadGita-Chapter 2: Word-for-Word Translation With Grammatical Notes

The Bhagavad Gita
Chapter 2
Translated by
Michael Douglas Neely
Chapter 2/Verse 12 33
Table of Contents Chapter 2/Verse 13 35

Table of Contents 2 Chapter 2/Verse 14 36
Introduction 5 Chapter 2/Verse 15 37
The Translator and the Translation 5 Chapter 2/Verse 16 39
Chapter 2 Verses 7 Chapter 2/Verse 17 41
Chapter 2 Verse Detail 13 Chapter 2/Verse 18 42
Chapter 2/Verse 1 17 Chapter 2/Verse 19 44



this time period on my academia.edu
profile: https://independent.academia.edu/MichaelNeely
Introduction In mid-2007 I lost interest in studying Sanskrit and stopped
The Bhagavad Gita has been translated into English hundreds studying it. In 2014 my interest in Sanskrit was rekindled. I felt
of times since its first translation into English by Charles a calling to come back to it and started reviewing various
Wilkens in 1785. The translations range from poetic Sanskrit primers and textbooks.
interpretations inspired from various English translations to
highly academic ones. I chose to translate the Bhagavad Gita
from Sanskrit to English to improve my Sanskrit proficiency, In July 2015 I felt confident enough to start translating
for the love of the wisdom of the book, and because there are the Bhagavad Gita in order continue increasing my proficiency
many academic translations on the market and online to in the Sanskrit language while feeling the excitement of
reference. In particular, the Winthrop Sargeants and Laurie L. actually reading and comprehending the Sanskrit of
Pattons versions were constantly consulted during this the Bhagavad Gita and then translating the Sanskrit into
translation for clarification and comparison. English.
I am not a Sanskrit professor nor do I claim to be an expert in

The Translator and the the Sanskrit language. Various translations of the Bhagavad
Gita, Sanskrit primers and textbooks, and the Academic Room
Translation Sanskrit-English Dictionary app were consulted during this
translation. In particular, I relied heavily on the Sanskrit primer
I am a mostly self-taught Sanskrit enthusiast. I went to a Devavanipravesika by Robert and Sally Goldman, the Sanskrit
Sanskrit presentation at a yoga studio sometime in the late Reference Manual by William Bucknell, and the app just
1990s. That was my first exposure to any structured Sanskrit mentioned in making sure I understood the Sanskrit underlying
class. The studio arranged a second follow-up class, but no one the translation.
showed up, except me. I will take that as an omen. In 2003 I
took two Sanskrit workshops that emphasized learning the In my translations, I tried to be as literal as possible, not adding
Sanskrit alphabet and some noun declensions and verb anything to the translation that was not in the original Sanskrit
conjunctions. In 2005 I was able to find a Sanskrit mentor to text. For each verse translated, I show the Sanskrit devanagari
teach me Sanskrit until about mid-2006. From mid-2006 to text, the transliteration of the Sanskrit in English (IAST
mid-2007 I continued my Sanskrit studies and Sanskrit to format), and the English translation I created. After that, I
English translations. You can see my translation work during broke down each word of the Sanskrit text into its
pre-sandhi form and listed the various grammatical identifiers
of each word. I also explain why my translation is different
from other translations and provide other background
information essential to understanding the verses. Every
translation has it place in the world. My disagreement with a
translation is just an exercise in how it departs from the literal
translation.
Some Sanskritists may criticize this book given I am not a

credentialed Sanskritist in the guise that I made certain
grammar and translation errors. I am not immune to error, but I
am definitely confident that I provide a valuable Sanskrit and
Bhagavad Gita resource in this book. If one feels moved to
criticize my work, I would appreciate a detailed response in
regards to my error and not some off the cuff rebuke from on
high. I understand societys tendency to give the benefit of the
doubt to a credentialed person over a non-credentialed
enthusiast, but just be aware that credentialed and
uncredentialed people make errors all the same. This book is
filling a void that has not been provided by the credentialed
Sanskrit community that rarely engages the Sanskrit enthusiast
community in any public outreach minus the availability of
their print and online publications.
2:7. My being is impaired by misplaced pity, the consciousness
is bewildered concerning right action. I ask you, what should
Chapter 2 Verses be preferable, for certain? Speak that to me! I am your student.
Instruct me, your suppliant!
ajaya said him (Dhtarra), Thus, (Arjuna) overcome

2:1. S 2:8. Indeed, I do not see what ought to dispel the grief drying
with pity, his vision completely full of tears, cast down, up my senses having attained an unrivaled, prosperous
Madhusdana (Krishna) said this speech. kingdom on earth and even sovereignty of the deities.
2:9. Sajaya said, O Dhtarra, thus Arjuna having said to

2:2. The Blessed Lord said, from where has this dejection of
your mind come in difficulty? It is acceptable for a non-ryan, Krishna, "I will not fight." Having spoken to Krishna, indeed,
not leading to heaven, and causing disgrace. O Arjuna. he became silent.
2:10. O Dhtarra, Krishna laughing, as it were, said this

2:3. O son-of-Prith (Arjuna), certainly you should not go to
cowardice. This is not fitting within you. Having abandoned discourse to him (Arjuna) cast down, at the middle of both
faint-hearted baseness, O Parantapa, rise up! armies.
2:4. O Madhusdana (Krishna), how will I counterattack 2:11. The Blessed Lord said, although you speak words of
Bhma and Droa, worthy of worship, with arrows in combat, wisdom, you grieved those who are not to be grieved. The
O Arisdana (Krishna). pandits do not grieve the living and the dead.
2:5. Indeed, having slain greatly dignified gurus, it would be 2:12. But indeed, never was I not, were you not, nor these
better to eat food received from begging. Even here in this rulers of people were not, and indeed, nor we all will not be,
location, having slain gurus, undoubtedly desirous of wealth, henceforth.
indeed, here I should enjoy blood-smeared pleasures. 2:13. Just as childhood, adulthood, and old age in this body of
2:6. And facing the arrays of the sons-of-Dhritarra, we don't the embodied one, thus obtaining another body. In that, the
know this: which two of us is more important or if we should wise are not perplexed.
conquer or they should conquer us. Indeed, having killed 2:14. O Arjuna, but contacts with the material world give
whom, we would not desire to live. transient, coming and going pain and pleasure and hot and
cold. You must endeavor to endure them, O Arjuna!
2:15. O Arjuna, indeed, these (contacts with the material 2:23. Weapons do not cut this, fire does not burn this, the
world) do not cause suffering in the wise man for whom waters do not cause this to be wet, and the wind does not cause
pleasure and pain are identical. He is fit for immortality. this to dry up.
2:16. Of non-existence, being is not found. Of existence, 2:24. This is not to be divided. This is not to be burned. This is
non-being is not found. But yet, the boundary of both of these not to be wetted, and indeed, not to be dried up. This is
is seen by the seers of nature. perpetual, omnipresent, stationary, unmoving, and everlasting.
2:17. But you must know that indestructible by which all this is 2:25. It is said, this is unmanifest, inconceivable, and
spread out. Nobody is able to carry out the destruction of this invariable. Therefore, thus having known this, you should not
imperishable. lament.
2:18. It is said, these perishable bodies are of the eternal, 2:26. And also if you think this is eternally born or eternally
embodied, indestructible, and immeasurable; therefore, you dead, thus you should also not grieve, O Arjuna.
must fight, O Arjuna!
2:27. Inevitable death is, indeed, of birth and inevitable birth is
2:19. The one who considers this as the slayer and the one who of death. Therefore, in regards to inevitable business, you
thinks this as slain, both of them are not discerning. This does should not grieve.
not slay nor is it slain.
2:28. Beings [have] unmanifest beginnings, manifest middles,
2:20. It is not born nor does it ever die. This one being, will not and unmanifest endings, O Arjuna! With that, what is the
be again. This unborn, primordial, everlasting, and eternal is lamentation?
not slain when the body is being slain.
2:29. Someone sees this as marvelous, and indeed, also another
2:21. That which is known as the indestructible and eternal, speaks about the marvelous, and another hears this marvelous.
that is unborn and imperishable. The human being, O Arjuna, And indeed, even having heard, nobody has known this.
how and whom causes one to slay? Whom does one slay?
2:30. This inviolable embodied in the body of all is eternal, O
2:22. Just as a person discarding worn-out garments, one seizes Arjuna. Therefore, you should not grieve any being.
other new ones; just so, the embodied, discarding worn-out
bodies, enters new ones. 2:31. And even considering one's own dharma, you should not
tremble. Indeed, another better dharma of a warrior is not
found than a war.
2:32. And by chance the warriors possessed of happiness 2:41. Here is one insight based on action, O Arjuna. Indeed, the
reached the opened gate of heaven, they obtained such by the branches of knowledge are many and the views of the negligent
nature of war, O Arjuna. are infinite.
2:33. Now if you will not engage in this battle, related to 2:42. O Arjuna, the ignorant ones, delighted in the discussion
dharma, then you will incur sin having avoided fame and one's of Veda, utter this flowery speech for which they say, "There is
own dharma. no other.
2:34. And even beings will recount your eternal disgrace and 2:43. The selves of desire, intent on heaven, progress with
disgrace of the honorable surpasses death. many pompous rituals towards supremacy and sense enjoyment
bestowing the fruit of action of birth.
2:35. The great chariot-warriors will think you withdrew from
combat out of fear. And having been held in high esteem of 2:44. The mind is carried off of those attached to supremacy
those, you will become insignificant. and sense enjoyment. By that, the understanding, based on
action, does not produce anything in samdhi.
2:36. Enemies of you, ridiculing your power, will speak many,
vile words. Hence, what possibly could be more miserable? 2:45. The Vedas concern the three g uas. O Arjuna, be
transcendent of the three g uas, transcendent of duality,
2:37. Or Killed, you will attain heaven or having conquered, established in perpetual equilibrium, transcendent of the care
you will enjoy earth. Therefore, rise up, O Arjuna, resolute for about the acquisition or possession, and possessed of the self!
battle!
2:46. As much as the use of a full well in a deluge of water, so
2:38. Having equally treated pain and pleasure, gain and loss, much so is the use in knowing all the Vedas of a Brhman.
victory and defeat, hence, you must engage for the sake of the
battle. Verily, you will not incur sin. 2:47. Whenever, indeed, in action, your responsibility is not in
the results, nor your motive be in the results of action, nor
2:39. This understanding in Skhya is spoken to you, but you should your attachment be in inaction!
must hear this with understanding in Yoga. By which joined,
you will forsake bondage in action, O Arjuna. 2:48. Abiding in yoga, you perform in action having
abandoned attachment, O Arjuna! Being equal in success and
2:40. Here, there is no loss with an undertaking. An obstacle is failure, Equanimity, the yoga is called.
not found. Even a little of this dharma rescues one from great
fear.
2:49. Indeed, by far, action is inferior to the yoga of 2:57. Who is without desire in all places having encountered
understanding. O Arjuna, seek refuge in understanding! this or that pleasantness and unpleasantness, one does not
Wretched are the motives for results. delight nor hate, respectively. Of that, understanding is
established.
2:50. Joined to understanding, abandon here both good and bad
results. Hence, yoke for the sake of Yoga! Yoga is skill in 2:58. And when one completely withdraws the senses from the
actions. objects of the senses like the limbs of the tortoise. Of that,
understanding is established.
2:51. The wise, indeed, joined to understanding, having
abandoned the result born of action. Liberated from the 2:59. Objects of the senses cease for the embodied ones who
bondage of birth, they go to a healthy place. don't seek, at the exclusion of desire. Desire also ceases having
seen the supreme of that.
2:52. When your understanding goes beyond the thicket of
delusion, then you will go to complete disinterest of what has 2:60. The tormenting senses forcibly seize the mind, indeed,
been heard and what will be heard. even of the striving person of wisdom, O Arjuna.
2:53. When opposed to hearing, your immovable 2:61. Having restrained all these, joined devoted to me, one
understanding will stand in samdhi, then you will attain Yoga. should live. Of whom the senses are, indeed, controlled, of
that, understanding is established.
2:54. Arjuna said, What is the description of the knowing that
is steadfast abiding in samdhi, O Krishna? How would one 2:62. Of a living being contemplating objects; in them,
whose understanding is steadfast ought one speak? How ought attachment is born; from attachment, desire is born; from
one dwell? How ought one proceed? desire, anger is born.
2:55. The Blessed Lord said, when one abandons all desires 2:63. From anger arises insensibility; from insensibility, loss of
contained in the mind, O Arjuna. Then one is called "knowing memory; from loss of memory, loss of understanding; from
that is steadfast," contented with the self, indeed, in the self. loss of understanding, one is vanquished.
2:56. The mind at ease in discomforts and comforts, desire 2:64. With detachments from desire and hatred, even though
departed, anger, fear, and passion departed, and understanding one is moving about the objects by the senses. With
that is steadfast. One is called a sage. self-restraints, the self-controlled one attains tranquility.
2:65. Withdrawal of all misfortunes in tranquility is born of
this. Indeed, of the mind that is tranquil, at once the
understanding becomes steady.
2:66. There is no understanding of the unyoked and no

reflection for the unyoked. And of the distracted, there is no
tranquility. Whence is the happiness of the non-tranquil?
2:67. Indeed, the moving about of the senses, which the mind is
led. That carries away one's wisdom like the wind [carries
away] a boat on the water.
2:68. Therefore, O Arjuna, of whom the senses on all sides are

withdrawn from the objects of the senses, of that one, wisdom
is established.
2:69. Which is night of all beings, in that the restrained one is

awakened. In that which the beings are awake, that is night of
the perceiving sage.
2:70. As waters dissolve into the immovable and stable sea

becoming filled, so all desires dissolve into whom [is
immovable and stable becoming filled]. That one attains
tranquility, not the one who desires desires.
2:71. The person who having abandoned all desires, living free
from lust, indifferent to self-interest, free from egotism, that
person attains peace.
2:72. O Arjuna, this is the Brhm state. Not having attained

this, one is confused. Standing firm in this even at the time of
the end, one attains the nirvana of Brahma.
okasavignamnasas (stem form: okasavignamnas) (oka
+ savigna + mnasas) (karmadhraya compound, masculine,
genitive, singular) = his mind agitated with grief
body. This essence is very enigmatic and cannot be fully
known, even though one can ponder, speak, and hear about this
Chapter 2 Verse Detail essence and its greatness.
We all come from this same eternal essence. It is only the

Samkhya Philosophy: A Panacea for Grief mortal bodys contact with the material world that brings about
a sense of duality and transitivity that causes suffering, which
Picking up on the scene of Arjunas dejection at the end of has a propensity to make us feel separated from our connection
chapter one of the Bhagavad Gita, Krishna has become puzzled with the essence. Death is inevitable in birth and vice versa.
at Arjunas state of mind and his cowardice in turning away But the poles of duality are one and the same. It is important to
from his duties as a warrior, taking up a pacifist agenda and a know that non-existence and existence cannot be found in the
small picture view of reality. Arjuna cannot seem to reconcile same place, but one is wise to know the boundary between the
the calamitous results that are inevitable as he plays out his role two.
as a warrior in society. The error is Arjunas logic in turning
away from his duty is so great that Krishna cannot help but to From the principles above, Krishna states that there is no
deliver his instruction to Arjuna in a tone of laughter. reason to grieve because there is this essence that embodies
everything and gives it life, but is transcendent of duality.
In order to bring Arjuna back from the clutches of despair and When our mortal bodies hold this essence, we experience
rescue him from his grief, Krishna speaks of the core principles contact with nature and its transient duality that produces
of the Samkhya Philosophy to Arjuna. The core principles suffering if we cannot understand the sameness in the poles of
circulate around the fact that there is an essence that is duality found in nature. We must rise above this duality and
perpetual, omnipresent, stationary, unmoving, and everlasting know our true, shared essence that transcends the mortal world.
that cannot be destroyed and is immeasurable. This essence
penetrates everything in nature by embodying it. The essence is Before closing out this discourse on Samkhya Philosophy,
also not capable of performing or receiving actions, like Krishna addresses the importance of one carrying out their
slaying or being slain. This essence will occupy a mortal body dharma through the example of Arjuna in the role of a warrior.
through its full life cycle. When the mortal body has ended its Dharma can have various definitions, but I find it best to define
life cycle, the essence will move on to another, fresh mortal it as ones duty or place in life, in this context. When we
shirk our duty within our role in life, we bring disgrace on the realms of nonexistence and existence, Yoga concentrates
ourselves. Whatever we do, we must transcend the transient itself on how one is to maintain equilibrium within the duality
duality of life and carry out our duty. of nature. When one is possessed of the self, all knowledge
of the Vedas is useless. Next, in verse 47, Krishna states,
Yoga: Forsaking Bondage in Action Whenever, indeed, in action, your responsibility is not in the
results, nor your motive be in the results of action, nor should
After Krishna gives Arjuna a discourse on Samkhya your attachment be in inaction! Action is always performed
Philosophy, he moves to explain Yoga to him so that Arjuna without attachment to any duality. This Yoga is called
may forsake bodage in action. Krishna further clarifies by Equanimity.
stating, Here, there is no loss with an undertaking. An
obstacle is not found. Even a little of this dharma rescues one In the following verses, Krishna drives home the need to
from great fear. Before laying out the core principles of Yoga, establish oneself in understanding abandoning good and bad
Krishna describes the short-sightedness in consuming oneself results, including the motive for results or any inclination
with the various branches of knowledge and being driven by towards inaction. This is meant to short circuit the bondage of
desire to perform pompous rituals for supremacy and sense birth and allow one to go to a healthy place. Krishna then
enjoyment, which carries off the mind. He states that those indicates that action is inferior to understanding and states in
actions bestow the fruit of the action of birth. When things are verses 2:52 and 2:53, When your understanding goes beyond
based in action, nothing can be produced in samdhi. Once the thicket of delusion, then you will go to complete disinterest
again, an abstract word such as samdhi has many possible of what has been heard and what will be heard. When opposed
definitions, but within this context, samdhi means to have to hearing, your immovable understanding will stand in
the capacity to reconcile the dualities of nature. This samdhi, then you will attain Yoga.
definition works well with the next verse (2:45) after
samdhi is mentioned, as follows: The Vedas concern the From this, Arjuna inquires into the nature of such a person in
three g uas. O Arjuna, be transcendent of the three g uas, samdhi in verse 2:54 as follows: Arjuna said, What is the
transcendent of duality, established in perpetual equilibrium, description of the knowing that is steadfast abiding in samdhi,
transcendent of the care about the acquisition or possession, O Krishna? How would one whose understanding is steadfast
and possessed of the self! The realm of nature is dominated by ought one speak? How ought one dwell? How ought one
the g uas. Whereas, Samkhya philosophy lays out the facts of proceed?
Krishna replies with the following verses: 2:61. Having restrained all these, joined devoted to me, one
should live. Of whom the senses are, indeed, controlled, of
2:55. The Blessed Lord said, when one abandons all desires that, understanding is established.
contained in the mind, O Arjuna. Then one is called "knowing The next two verses lay out a chain of effects from the
that is steadfast," contented with the self, indeed, in the self. contemplating of objects to the point one is vanquished, as
2:56. The mind at ease in discomforts and comforts, desire follows:
departed, anger, fear, and passion departed, and understanding 2:62. Of a living being contemplating objects; in them,
that is steadfast. One is called a sage. attachment is born; from attachment, desire is born; from
2:57. Who is without desire in all places having encountered desire, anger is born.
this or that pleasantness and unpleasantness, one does not 2:63. From anger arises insensibility; from insensibility, loss of
delight nor hate, respectively. Of that, understanding is memory; from loss of memory, loss of understanding; from
established. loss of understanding, one is vanquished.
2:58. And when one completely withdraws the senses from the And the counterpoint of detachment is outlined in the next two
objects of the senses like the limbs of the tortoise. Of that, verses as follows:
2:64. With detachments from desire and hatred, even though
In verse 2:59 Krishna further clarifies that Objects of the one is moving about the objects by the senses. With
senses cease for the embodied ones who don't seek, at the self-restraints, the self-controlled one attains tranquility.
exclusion of desire. Desire also ceases having seen the supreme
of that. So it appears that first the external objects cease in a 2:65. Withdrawal of all misfortunes in tranquility is born of
seeker, but the interior desire remains until one has seen the this. Indeed, of the mind that is tranquil, at once the
supreme of desire. understanding becomes steady.
Krishna then states as follows: And then Krishna states the condition of the unyoked:
2:60. The tormenting senses forcibly seize the mind, indeed, 2:66. There is no understanding of the unyoked and no
even of the striving person of wisdom, O Arjuna. reflection for the unyoked. And of the distracted, there is no
tranquility. Whence is the happiness of the non-tranquil?
2:67. Indeed, the moving about of the senses, which the mind is Nirvana is often roughly translated as bliss, but is it more
led. That carries away one's wisdom like the wind [carries correct to say that one snuffs out all in the state of nirvana. In
away] a boat on the water. this context with the word "brahmanirvam," one would
achieve a state snuffing out the state of Brahma even "at the
Krishna then states more about a person who is able to control time of the end." It cannot be stressed enough that a nirvana
the senses: is a snuffing out. This is the ultimate goal of Yoga.
2:68. Therefore, O Arjuna, of whom the senses on all sides are This concludes chapter two of the Bhagavad Gita that outline
withdrawn from the objects of the senses, of that one, wisdom the systems of Samkhya and Yoga. These two systems are
is established. dominate even in the present day in Eastern philosophy and
culture.
2:69. Which is night of all beings, in that the restrained one is
awakened. In that which the beings are awake, that is night of
the perceiving sage.
2:70. As waters dissolve into the immovable and stable sea

immovable and stable becoming filled]. That one attains
tranquility, not the one who desires desires.
2:71. The person who having abandoned all desires, living free
from lust, indifferent to self-interest, free from egotism, that
person attains peace.
2:72. O Arjuna, this is the Brhm state. Not having attained

this, one is confused. Standing firm in this even at the time of
the end, one attains the nirvana of Brahma.
Verse 2:72 can be very bewildering if one does not understand

the concepts of Brahma and nirvana. Brahma is the energy of
creation and Brhm is the feminine energy of that energy of
creation. The feminine energy is always the receiving and
enjoying principle of something. Much can be said about the
state of Brhm, besides what has been written in this chapter.
sajayas (stem form: sajaya) (masculine, nominative,
Chapter 2/Verse 1 singular) = Sajaya
uvca (2nd class verb root: vac) (perfect, parasmaipada, 3rd

person, singular) = one said

tam (stem form: tad) (pronoun, 3rd person, masculine,
accusative, singular) = him

-
tath (adverb) (indeclinable) = thus
sajaya uvca
ta tath kpayviamaruprkulekaam kpay (stem form: kp) (feminine, instrumental, singular) =

with pity
vidantamida vkyamuvca madhusdana 2- 1
viam (6th class verb root: vi) (past passive participle,
Sajaya said him (Dhtarra), Thus, (Arjuna) overcome with masculine, accusative, singular) = overcome
pity, his vision completely full of tears, cast down,
Madhusdana (Krishna) said this speech. aruprkulekaam (stem form: aruprkulekaa) (aru +
pr + kula + kaam) (tatpura compound, neuter,
accusative, singular) = a vision completely full of tears
vidantam (vi + dantam) (present participle, parasmaipada,

accusative, singular) = cast down
idam (stem form: idam) (pronoun, neuter, accusative, singular)

= this
vkyam (stem form: vkya) (neuter, accusative, singular) =

speech

madhusdanas (stem form: madhusdana) (masculine, Chapter 2/Verse 2
nominative, singular) = Madhusdana (epithet of Krishna)
rbhagavnuvca
kutastv kamalamida viame samupasthitam
anryajuamasvargyamakrtikaramarjuna 2- 2
The Blessed Lord said, from where has this dejection of your
mind come in difficulty? It is acceptable for a non-ryan, not
leading to heaven, and causing disgrace. O Arjuna.
rbhagavn (stem form: rbhagavant) (masculine, nominative, arjuna (stem form: arjuna) (masculine, vocative, singular) = O
singular) = the Blessed Lord (epithet of Krishna) Arjuna

kutas (interrogative) (indeclinable) = from where
tv (pronoun, 2nd person, accusative, singular) = you
kamalam (stem form: kamala) (neuter, accusative, singular) =

dejection of the mind
idam (stem form: idam) (pronoun, 3rd person, neuter,

accusative, singular) = this
viame (stem form: viama) (masculine/neuter, locative,

singular) = in difficulty
samupasthitam (1st class verb root: sth) (sam + upa + sthitam)

(past passive participle, neuter, accusative, singular) = come
anryajuam (anrya + juam) (tatpura compound, past

passive participle, neuter, accusative, singular) = acceptable for
a non-ryan
asvargyam (stem form: asvargya) (neuter, accusative, singular)

= not leading to heaven
akrtikaram (stem form: akrtikara) (akrti + karam) (tatpura

compound, neuter, nominative, singular) = causing disgrace
The word "non-ryan" has a lot of scholarly controversy
around it arguing whether the ryans came into the Vedic Chapter 2/Verse 3
culture from outside or were a class of people within the Vedic
culture. There is also a lot of misconception surrounding the
word from the Nazi-era and the Nazi abuse of the word. It is

just best to know that it was not flattering for someone to take
on "non-ryan" qualities at the time the Bhagavad Gita was -
written.
klaibya m sma gama prtha naitattvayyupapadyate
kudra hdayadaurbalya tyaktvottiha parantapa 2- 3
O son-of-Prith (Arjuna), certainly you should not go to

cowardice. This is not fitting within you. Having abandoned
faint-hearted baseness, O Parantapa, rise up!
klaibyam (stem form: klaibya) (neuter, accusative, singular) = uttiha (1st class verb root: sth) (imperative, parasmaipada,
cowardice 2nd person, singular) = rise up!
m (prohibitive) (indeclinable) = dont parantapa (masculine, vocative, singular) = O Parantapa
sma (adverb) (indeclinable) = certainly
gamas (1st class verb root: gam) (aorist, subjunctive, 2nd

person, singular) = you should go
prtha (stem form: prtha) (masculine, vocative, singular) = O

son-of-Prith (Arjuna)
na (particle of negation) (indeclinable) = not
etad (stem form: etad) (pronoun, 3rd person, neuter,

nominative, singular) = this
tvayi (pronoun, 2nd person, locative, singular) = within you
upapadyate (1st class verb root: pad) (upa + padyate) (present

indicative, tmanepada, 3rd person, singular) = it is fitting
kudram (stem form: kudra) (neuter, accusative, singular) =

baseness
hdayadaurbalyam (stem form: hdayadaurbalya) (hdaya +

daurbalyam) (neuter, accusative, singular) = faint-hearted
tyaktv (gerund) (indeclinable) = having abandoned

katham (interrogative) (indeclinable) = how?
Chapter 2/Verse 4
bhmam (stem form: bhma) (masculine, accusative, singular)
= Bhma (Kurava warrior and great uncle of Arjuna)

aham (pronoun, 1st person, masculine, nominative, singular) =

- I
katha bhmamaha sakhye droa ca madhusdana sakhye (stem form: sakhya)(neuter, locative, singular) = in
combat
iubhi pratiyotsymi pjrhvarisdana 2- 4
droam (stem form: droa) (masculine, accusative, singular) =
O Madhusdana (Krishna), how will I counterattack Bhma Droa
and Droa, worthy of worship, with arrows in combat, O
Arisdana (Krishna). ca (conjunction) (indeclinable) = and
madhusdana (stem form: madhusdana) (masculine, vocative,

singular) = O Madhusdana (epithet of Krishna)
iubhis (stem form: iu) (masculine, instrumental, plural) =

with arrows
pratiyotsymi (4th class, verb root: yudh) (prati + yotsymi)

(future tense, parasmaipada, 1st person, singular) = I will
counterattack
pjrhau (stem form: pjrha) (pj + rhau) (masculine,

nominative, dual) = worthy of worship
arisdana (stem form: arisdana) (masculine, vocative,

singular) = O Arisdana (epithet of Krishna)
gurn (stem form: guru) (masculine, accusative, plural) = gurus
Chapter 2/Verse 5
ahatv (gerund) (indeclinable) = having slain

hi (adverb) (indeclinable) = indeed
- mahnubhvn (stem form: mahnubhva) (mah +

anubhvn) (masculine, accusative, plural) = greatly dignified
gurnahatv hi mahnubhvn reyo bhoktu bhaikyamapha
reyas (comparative) (masculine, nominative, singular) = better
loke
bhoktum (6th class verb root: bhuj) (infinitive) (indeclinable) =
hatvrthakmstu gurnihaiva bhujya bhogn
to eat
rudhirapradigdhn 2- 5
bhaikyam (stem form: bhaikya) (neuter, accusative, singular)
Indeed, having slain greatly dignified gurus, it would be better = food received from begging
to eat food received from begging. Even here in this location,
having slain gurus, undoubtedly desirous of wealth, indeed, api (adverb) (indeclinable) = even
here I should enjoy blood-smeared pleasures.
iha (adverb) (indeclinable) = here
loke (stem form: loka) (masculine, locative, singular) = in this

location
hatv (gerund) (indeclinable) = having slain
arthakms (stem form: arthakmn)(artha + kmn)

(bahuvrih compound, masculine, accusative, plural) = those
desirous of wealth
tu (adjective) (indeclinable) = undoubtedly

gurn (stem form: guru) (masculine, accusative, plural) = gurus
Chapter 2/Verse 6
eva (emphatic particle) (indeclinable) = indeed
bhujya (6th class verb root: bhuj) (optative, 1st person,

-
singular) = I should enjoy
na caitadvidma kataranno garyo yadv jayema yadi v no
bhogn (stem form: bhoga) (masculine, accusative, plural) =
jayeyu
pleasures
yneva hatv na jijvima ste'vasthit pramukhe
rudhirapradigdhn (stem form: rudhirapradigdha) (rudhira +
pradigdhn) (tatpura compound, masculine, accusative, dhrtarr 2- 6
plural) = blood-smeared
And facing the arrays of the sons-of-Dhritarra, we don't
know this: which two of us is more important or if we should
conquer or they should conquer us. Indeed, having killed
whom, we would not desire to live.
na (particle of negation) (indeclinable) = not yn (pronoun, masculine, accusative, plural) = whom
ca (conjunction) (indeclinable) = and eva (emphatic particle that emphasizes the preceding word)
(indeclinable) = indeed
etad (pronoun, 3rd person, neuter, accusative, singular) = this
hatv (gerund) (indeclinable) = having killed
vidmas (2nd class verb root: vid) (present indicative, 1st
person, plural) = we know na (particle of negation) (indeclinable) = not
katarat (pronoun, 3rd person, neuter, accusative, singular) = jijvimas (verb root: jv) (present indicative, parasmaipada,
which two? desiderative, 1st person, plural) = we desire to live
nas (pronoun, 1st person, genitive, plural) = of us te (pronoun, 3rd person, masculine, nominative, plural) = them
garyas (comparative) = more important avasthits (1st class verb root: sth) (past passive participle,
masculine, nominative, plural) = arrays
yad (pronoun, 3rd person, neuter, nominative, singular) =
which pramukhe (stem form: pramukha) (neuter, locative, singular) =
facing
v (conjunction) (indeclinable) = or
dhrtarrs (stem form: dhrtarra) (masculine, nominative,
jayema (verb root: ji) (optative, 1st person, plural) = we should plural with nominal derivative) = sons-of-Dhritarra
conquer
yadi (conjunction) = if
nas (pronoun, 1st person, accusative, plural) = us
jayeyus (verb root: ji) (optative, 3rd person, plural) = they

should conquer
krpayadoopahatasvabhvas (stem form:
Chapter 2/Verse 7 krpayadoopahatasvabhva) (krpaya + doa + upahata +
sva + bhvas) (tatpura compound, masculine, nominative,
singular) = my being is impaired by misplaced pity

pcchmi (6th class verb root: prach) (present indicative, 1st
person, singular) = I ask
-
tvm (pronoun, 2nd person, accusative, singular) = you
krpayadoopahatasvabhva pcchmi tv dharmasammhacets (stem form: dharmasammhacets)
dharmasammhacet (dharma + sammha + cets) (tatpura compound,
masculine, nominative, singular) = consciousness is bewildered
yacchreya synnicita brhi tanme iyaste'ha dhi m concerning right action
tv prapannam 2- 7 yat (pronoun, 3rd person, neuter, nominative, singular) = what
My being is impaired by misplaced pity, the consciousness is reyas (comparative) = preferable

bewildered concerning right action. I ask you, what should be
preferable, for certain? Speak that to me! I am your student. syt (2nd class verb root: as) (optative, 3rd person, singular) =
Instruct me, your suppliant! should be
nicitam (5th class verb root: nici) (past passive participle,

neuter, nominative, singular) = for certain
brhi (2nd class verb root: br) (imperative, parasmaipada,

2nd person, singular) = you speak!
tat (pronoun, 3rd person, neuter, accusative, singular) = that
me (pronoun, 1st person, dative, singular) = to me

iyas (stem form: iya) (masculine, nominative, singular) =
student Chapter 2/Verse 8
te (pronoun, 2nd person, genitive, singular) = of you

aham (pronoun, 1st person, nominative, singular) = I

-
dhi (verb root: dh) (imperative, parasmaipada, 2nd person,
singular) = you instruct! na hi prapaymi mampanudyd
yacchokamucchoaamindriym
mm (pronoun, 1st person, accusative, singular) = me
avpya bhmvasapatnamddha rjya surmapi
tvm (pronoun, 2nd person, accusative, singular) = you
cdhipatyam 2- 8
prapannam (4th class verb root: pad) (pra + pannam)(past
passive participle, masculine/neuter, accusative, singular) = Indeed, I do not see what ought to dispel the grief drying up my
suppliant senses having attained an unrivaled, prosperous kingdom on
earth and even sovereignty of the deities.
na (particle of negation) (indeclinable) = not ddham (stem form: ddha) (neuter, accusative, singular) =
prosperous
rjyam (stem form: rjya) (neuter, accusative, singular) =
prapaymi (1st class verb root: d) (present indicative, 1st kingdom
person, singular) = I see
surm (stem form: sura)(masculine, genitive, plural) = of
mama (pronoun, 1st person, genitive, singular) = my the deities
apanudyt (6th class verb root: nud) (apa + nudyt) (optative, api (adverb) (indeclinable) = even
3rd person, singular) = ought to dispel
ca (conjunction) (indeclinable) = and
yat (pronoun, 3rd person, accusative, singular) = what
dhipatyam (stem form: dhipatya) (masculine, accusative,
okam (stem form: oka) (masculine, accusative, singular) = singular) = sovereignty
grief
ucchoaam (stem form: ucchoaa) (masculine, accusative,

singular) = drying up
indriym (stem form: indriya) (masculine, genitive, plural) =

of the senses
avpya (gerund) (indeclinable) = having attained
bhmau (stem form: bhm) (feminine, locative, singular) = on

earth
asapatnam (stem form: asapatna) (neuter, accusative, singular)

= unrivaled
sajayas (stem form: sajaya) (masculine, nominative,
Chapter 2/Verse 9 singular) = Sajaya
uvca (verb root: vac) (perfect, parasmaipada, 3rd person,

singular) = said
evam (adverb) (indeclinable) = thus

- uktv (gerund) (indeclinable) = having said
sajaya uvca hkeam (stem form: hkea) (masculine, accusative,

singular) = Hkea (epithet of Krishna)
evamuktv hkea gukea parantapa
na yotsya iti govindamuktv t babhva ha 2- 9 gukeas (stem form: gukea) (masculine, nominative,
singular) = Gukea (epithet of Arjuna)
Sajaya said, O Dhtarra, thus Arjuna having said to
Krishna, "I will not fight." Having spoken to Krishna, indeed, parantapa (stem form: parantapa) (masculine, vocative,
he became silent. singular) = O Parantapa (Scorcher of Foes) (applied to
Dhtarra in this context)
na (adverb) (indeclinable) = not
yotsye (4th class verb root: yudh) (future, tmanepada, 1st

person, singular) = I will fight
iti (punctuation) (indeclinable) = (quotation mark)
govindam (stem form: govinda) (masculine, accusative,

singular) = Govinda (epithet of Krishna)
uktv (gerund) (indeclinable) = having spoken
tm (adverb) (indeclinable) = silent

babhva (1st class verb root: bh) (perfect, 3rd person, The quotation marker, "iti", in Sanskrit is a great way to
singular) = he became identify syntax groups within a Sanskrit sentence and thus have
more manageable portions to deal with in translating a verse. It
ha (interjection) (indeclinable) = indeed seems like most of the translations seem to ignore the syntax
boundary created by the quotation marker in this verse. I am
siding with the translations (Laurie L. Patton and Gavin Flood
& Charles Martin) who stick to the appropriate syntax rules of
Sanskrit.
tam (pronoun, 2nd person, accusative, singular) = him (Arjuna
Chapter 2/Verse 10 in this context)
uvca (verb root: vac) (perfect, parasmaipada, 3rd person,
singular) = one said
- hkeas (stem form: hkea) (masculine, nominative,

singular) = Hkea (epithet of Krishna)
tamuvca hkea prahasanniva bhrata
prahasan (1st class verb root: prahas) (present participle,
senayorubhayormadhye vidantamida vaca 2- 10
parasmaipada, masculine, nominative, singular) = laughing
O Dhtarra, Krishna laughing, as it were, said this discourse
iva (indeclinable) = as it were
to him (Arjuna) cast down, at the middle of both armies.
bhrata (stem form: bhrata) (masculine, vocative, singular) =
O descendant of Bharata (epithet of Dhtarra)
senayos (stem form: sen) (feminine, genitive, dual) = of two

armies
ubhayos (stem form: ubh)(feminine, genitive, dual) = of both
madhye (stem form: madhya) (masculine, locative, singular) =

at the middle
vidantam (vi + dantam) (present participle, parasmaipada,

accusative, singular) = cast down
idam (pronoun, 3rd person, neuter, accusative, singular) = this
vacas (stem form: vacas) (neuter, accusative, singular) =

discourse
rbhagavn (stem form: rbhagavant) (masculine, nominative,
Chapter 2/Verse 11 singular) = the Blessed Lord (epithet of Krishna)

aocyn (stem form: aocya) (masculine, accusative, plural) =

those who are not to be grieved

-
anvaocas (verb root: uc) (anu + aocas) (imperfect, 2nd
rbhagavnuvca person, singular) = you grieved
aocynanvaocastva prajvdca bhase
tvam (pronoun, 2nd person, nominative, singular) = you
gatsnagatsca nnuocanti pait 2- 11
prajvdn (stem form: prajvda) (praj + vdn)
The Blessed Lord said, although you speak words of wisdom, (tatpura compound, masculine, accusative, plural) = words
you grieved those who are not to be grieved. The pandits do of wisdom
not grieve the living and the dead.
ca (conjunction) (indeclinable) = although
bhase (verb root: bh) (present indicative, tmanepada, 2nd

person, singular) = you speak
gatsn (gata + asn) (bahuvrih compound, masculine,

accusative, plural) = the departed breaths (the dead)
agatsn (agata + asn) (bahuvrih compound, masculine,

accusative, plural) = the non-departed breaths (the living)

anuocanti (verb root: uc) (anu + aocanti) (present indicative, Chapter 2/Verse 12
3rd person, plural) = they grieve
paits (stem form: paita) (masculine, nominative, plural) =

the pandits
-
na tvevha jtu nsa na tva neme jandhip
na caiva na bhaviyma sarve vayamata param 2- 12
But indeed, never was I not, were you not, nor these rulers of
people were not, and indeed, nor we all will not be, henceforth.
na (particle of negation) (indeclinable) = not na (adverb) (indeclinable) = not
tu (conjunction) (indeclinable) = but bhaviymas (1st class verb root: bh) (future tense,
parasmaipada, 1st person, plural) = we will be
eva (adverb) (indeclinable) = indeed
sarve (stem form: sarva) (masculine, nominative, plural) = all
aham (pronoun, 1st person, nominative, singular) = I
vayam (pronoun, 1st person, nominative, plural) = we
jtu (adverb) (indeclinable) = never
atas (adverb) (indeclinable) = hence
param (adverb) (indeclinable) = forth
sam (2nd class verb root: as) (imperfect, parasmaipada, 1st
person, singular) = I was
ime (pronoun, 3rd person, masculine, nominative, plural) =

these
jandhips (stem form: jandhipa) (jana + adhips) (tatpura

compound, masculine, nominative, plural) = rulers of people
eva (adverb) (indeclinable) = indeed

dehinas (stem form: dehin) (masculine, genitive, singular) = of
Chapter 2/Verse 13 the embodied one
asmin (pronoun, 3rd person, masculine, locative, singular) = in

this
- yath (adverb) (indeclinable) = just as
dehino'sminyath dehe kaumra yauvana jar dehe (stem form: deha) (masculine/neuter, locative, singular) =
in the body
tath dehntaraprptirdhrastatra na muhyati 2- 13
kaumram (stem form: kaumra) (neuter, nominative, singular)
Just as childhood, adulthood, and old age in this body of the = childhood
embodied one, thus obtaining another body. In that, the wise
are not perplexed. yauvanam (stem form: yauvana) (neuter, nominative, singular)
= adulthood
jar (stem form: jar) (feminine, nominative, singular) = old

age
dehntaraprptis (stem form: dehntaraprpti) (deha + antara +

prptis) (tatpura compound, feminine, nominative, singular)
= obtaining another body
dhras (stem form: dhra) (masculine, nominative, singular) =

the wise
tatra (adverb) (indeclinable) = in that

muhyati (4th class verb root: muh) (present indicative, 3rd Chapter 2/Verse 14
person, singular) = perplexed
mtrsparstu kaunteya toasukhadukhad
gampyino'nityststitikasva bhrata 2- 14
O Arjuna, but contacts with the material world give transient,

coming and going pain and pleasure and hot and cold. You
must endeavor to endure them, O Arjuna!
mtrspars (stem form: mtrspara) (mtr + sparstu)
(tatpura compound, masculine, nominative, plural) = Chapter 2/Verse 15
contacts with the material world
tu (conjuction) (indeclinable) = but
kaunteya (masculine, vocative, singular) = O son-of-Kunt

-
(epithet of Arjuna)
ya hi na vyathayantyete purua puruarabha
toasukhadukhads (stem form: toasukhadukhada)
(ta + ua + sukha + dukha + ds) (dvandva compound, samadukhasukha dhra so'mtatvya kalpate 2-15
masculine, nominative, plural) = give pain and pleasure and hot
and cold
O Arjuna, indeed, these (contacts with the material world) do
gampyinas (stem form: gampyin) (gama + apyinas) not cause suffering in the wise man for whom pleasure and
(dvandva compound, masculine, nominative, plural) = coming pain are identical. He is fit for immortality.
and going
anitys (stem form: anitya) (masculine, nominative, plural) =

transient
tn (pronoun, 3rd person, accusative, plural)= them
titikasva (1st class verb root: tij) (imperative, desiderative, 2nd

person, singular) = you must endeavor to endure!

O descendant-of-Bharata (epithet of Arjuna)
yam (pronoun, 3rd person, masculine, accusative, singular) = kalpate (1st class verb root: klp) (present indicative,
whom tmanepada, 3rd person, singular) = is fit
vyathayanti (present indicative, parasmaipada, causative, 3rd

person, plural) = they cause suffering
ete (pronoun, 3rd person, masculine, nominative, plural) =

these
puruam (stem form: purua) (masculine, accusative, singular)

= man
puruarabha (stem form: puruarabha) (purua + rabha)

(bahuvrih compound, masculine, vocative, singular) = O
Bull-of-men (referring to Arjuna)
samadukhasukham (masculine, accusative, singular) =

pleasure and pain are identical
dhram (stem form: dhra) (masculine, accusative, singular) =

wise
sas (pronoun, 3rd person, masculine, nominative, singular) =

he
amtatvya (stem form: amtatva) (neuter, dative, singular) =

for immortality
Chapter 2/Verse 16
asatas (2nd class verb root: as) (a + satas) (present participle,
neuter, genitive, singular) = of non-existence

vidyate (2nd class verb root: vid) (present indicative,
- tmanepada, 3rd person, singular) = it is found
nsato vidyate bhvo nbhvo vidyate sata bhvas (stem form: bhva) (masculine, nominative, singular) =
being
ubhayorapi do'ntastvanayostattvadaribhi 2- 16
Of non-existence, being is not found. Of existence, non-being
is not found. But yet, the boundary of both of these is seen by abhvas (stem form: bhva) (a + bhvas) (masculine,
the seers of nature. nominative, singular) = non-being
vidyate (2nd class verb root: vid) (present indicative,

tmanepada, 3rd person, singular) = it is found
satas (2nd class verb root: as) (present participle, neuter,

genitive, singular) = of existence
ubhayos (stem form: ubhaya) (pronoun, 3rd person, masculine,

genitive, dual) = of both
api (conjunction) (indeclinable) = yet
das (1st class verb root: d) (past-passive participle,

masculine, nominative, singular) = seen
antas (stem form: anta) (masculine, nominative, singular) = the

boundary
tu (conjunction) (indeclinable) = but The word "tattva" is hard to define in English. The English
word definitions of "tattva" are "nature," "reality," "truth," "the
anayos (stem form: anya)(pronoun, 3rd person, genitive, dual) real state," etc.
= of these two
tattvadaribhis (stem form: tattvadarin) (tattva + daribhis)

(tatpura compound, masculine, instrumental, plural) = by the
seers of nature.
avini (stem form: avinin) (a + vi + nin) (neuter,
Chapter 2/Verse 17 accusative, singular) = indestructible
tu (conjunction) (indeclinable) = but

tat (pronoun, 3rd person, neuter, accusative, singular) = that

-
viddhi (2nd class verb root: vid) (imperative, parasmaipada,
avini tu tadviddhi yena sarvamida tatam 2nd person, singular) = you must know
vinamavyayasysya na kacitkartumarhati 2- 17
yena (pronoun, 3rd person, instrumental, singular) = by which
But you must know that indestructible by which all this is sarvam (stem form: sarva) (neuter, accusative, singular) = all
spread out. Nobody is able to carry out the destruction of this
imperishable. idam (pronoun, 3rd person, neuter, accusative, singular) = this
tatam (8th class verb root: tan) (past passive participle, neuter,
accusative, singular) = spread out
vinam (stem form: vina) (masculine, accusative, singular)

= destruction
avyayasya (stem form: avyaya) (neuter, genitive, singular) = of

the imperishable
asya (pronoun, 3rd person, neuter, genitive, singular) = of this
kacit (indefinite article) = anyone

kartum (8th class verb root: k) (infinitive) (indeclinable) = to
carry out Chapter 2/Verse 18
arhati (1st class verb root: arh) (present indicative, 3rd person,
singular) = one is able
antavanta ime deh nityasyokt arria
anino'prameyasya tasmdyudhyasva bhrata 2- 18
It is said, these perishable bodies are of the eternal, embodied,

indestructible, and immeasurable; therefore, you must fight, O
Arjuna!
antavantas (stem form: antavat) (masculine, nominative, plural)
= the perishable ones
ime (pronoun, masculine, nominative, plural) = these
dehs (masculines, nominative, plural) = bodies
nityasya (stem form: nitya) (masculine, genitive, singular) = of

eternal
ukts (2nd class verb root: vac) (past passive participle,

masculine, nominative, plural) = said
arrias (stem form: arrin) (masculine, genitive, singular) =

of the embodied
aninas (stem form: anin) (masculine, genitive, singular) =

of the indestructible
aprameyasya (stem form: aprameya) (masculine, genitive,

singular) = of the immeasurable
tasmt (adverb) (indeclinable) = therefore
yudhyasva (4th class verb root: yudh) (imperative,

tmanepada, 2nd person, singular) = you must fight!
bhrata (masculine, vocative, singular) = O

descendant-of-Bharata (epithet of Arjuna)
yas (pronoun, 3rd person, masculine, nominative, singular) =
Chapter 2/Verse 19 one who
enam (pronoun, 3rd person, masculine, accusative, singular) =

this
- vetti (2nd class verb root: vid)(present indicative,

parasmaipada, 3rd person, singular) = one considers
ya ena vetti hantra yacaina manyate hatam
hantram (stem form: hant) (masculine, accusative, singular) =
ubhau tau na vijnto nya hanti na hanyate 2- 19
slayer

The one who considers this as the slayer and the one who one who
thinks this as slain, both of them are not discerning. This does
not slay nor is it slain. ca (conjunction) (indeclinable) = and

this
manyate (1st class verb root: man) (present indicative,

tmanepada, 3rd person, singular) = one thinks
hatam (2nd class verb root: han) (past passive participle,

masculine accusative, singular) = slain
ubhau (stem form: ubha) (masculine, nominative, dual) = both
tau (pronoun, 3rd person, masculine, nominative, dual) = them

two

vijntas (9th class verb root: j) (vi + jntas) (present
indicative, parasmaipada, 3rd person, dual) = discerning Chapter 2/Verse 20

ayam (pronoun, masculine, nominative, singular) = this
-
hanti (2nd class verb root: han) (present indicative, 3rd person,
singular) = one slays na jyate mriyate v kadcinnya bhtv bhavit v na
bhya
ajo nitya vato'ya puro na hanyate hanyamne arre
hanyate (2nd class verb root: han) (present indicative,
tmanepada, passive, 3rd person, singular) = is it slain 2- 20
It is not born nor does it ever die. This one being, will not be
again. This unborn, primordial, everlasting, and eternal is not
slain when the body is being slain.
na (particle of negation) (indeclinable) = not nityas (stem form: nitya) (masculine, nominative, singular) =
eternal
jyate (4th class verb root: jan) (present indicative,
tmanepada, passive, 3rd person, singular) = it born vatas (stem form: vata) (masculine, nominative, singular)
= everlasting
mriyate (present indicative, tmanepada, passive, 3rd person,
singular) = it dies ayam (pronoun, 3rd person, masculine, nominative, singular) =
this
puras (stem form: pura) (masculine, nominative, singular)
kadcit (adverb) (indeclinable) = ever = primordial
na (particle of negation) (indeclinable) = not na (particle of negation) (indeclinable) = not
ayam (pronoun, 3rd person, masculine, nominative, singular) = hanyate (2nd class verb root: han) (present indicative, passive,
this 3rd person, singular) = slain
bhtv (gerund) (indeclinable) = being hanyamne (2nd class verb root: han) (present passive
participle, masculine, locative, singular) = when being killed
bhavit (1st class verb root: bh) (periphrastic future, 3rd
person, singular) = will be arre (stem form: arra) (masculine, locative, singular) =
when the body
bhyas (stem form: bhyas) (masculine, nominative, singular)

= again
ajas (stem form: aja) (masculine, nominative, singular) =

unborn
veda (2nd class verb root: vid) (perfect, 3rd person, singular) =
Chapter 2/Verse 21 known
avininam (stem form: avinina) (neuter, accusative,

singular) = indestructible
- nityam (stem form: nitya) (neuter, accusative, singular) =

eternal
vedvinina nitya ya enamajamavyayam
katha sa purua prtha ka ghtayati hanti kam 2- 21 that which

that
That which is known as the indestructible and eternal, that is
unborn and imperishable. The human being, O Arjuna, how ajam (stem form: aja) (neuter, accusative, singular) = unborn
and whom causes one to slay? Whom does one slay?
avyayam (stem form: avyaya) (neuter, accusative, singular) =
imperishable
katham (interrogative) (indeclinable) = how?

the
puruas (stem form: purua) (masculine, nominative, singular)

= human being

son-of-Prith (epithet of Arjuna)
kam (interrogative, masculine, accusative, singular) = whom?

Chapter 2/Verse 22
ghtayati (2nd class verb root: han) (causative, parasmaipada,
3rd person, singular) = cause one to slay
hanti (2nd class verb root: han) (present indicative, 3rd person, -
singular) = one slay
vssi jrni yath vihya navni ghti naro'pari
kam = (interrogative, accusative, singular) = whom?
tath arri vihya jrnyanyni sayti navni deh
2- 22
Just as a person discarding worn-out garments, one seizes other

new ones; just so, the embodied, discarding worn-out bodies,
enters new ones.
vssi (stem form: vss) (neuter, accusative, plural) = anyni (stem form: anya) (neuter, accusative, plural) = others
garments sayti (2nd class verb root: y) (sam + yti) (present
indicative, parasmaipada, 3rd person, singular) = one enters
jrni (4th class verb root: j) (past passive participle, neuter,
accusative, plural) = worn-out navni (stem form: nava) (neuter, accusative, plural) = new
ones
yath (adverb) (indeclinable) = just as
deh (stem form: dehin) (masculine, nominative, singular) = the
vihya (2nd class verb root: h) (vi + hya) (gerund) embodied
(indeclinable) = discarding
navni (stem form: nava) (neuter, accusative, plural) = new

ones
ghti (9th class verb root: grah) (present indicative,

parasmaipada, 3rd person, singular) = one seizes
naras (stem form: nara) (masculine, nominative, singular) = a

person
apari (stem form: apara) (neuter, accusative, plural) = others
tath (adverb) (indeclinable) = just so
arri (stem form: arra) (neuter, accusative, plural) = bodies
vihya (2nd class verb root: h) (vi + hya) (gerund)

(indeclinable) = discarding
jrni (4th class verb root: j) (past passive participle, neuter,

accusative, plural) = worn-out
Chapter 2/Verse 23
this

chindanti (7th class verb root: chid) (present indicative, 3rd
- person, plural) = cuts
naina chindanti astri naina dahati pvaka astri (stem form: astra) (neuter, nominative, plural) =
weapons
na caina kledayantypo na oayati mruta 2- 23
Weapons do not cut this, fire does not burn this, the waters do
not cause this to be wet, and the wind does not cause this to dry enam (pronoun, 3rd person, masculine, accusative, singular) =
up. this
dahati (1st class verb root: dah) (present indicative, 3rd person,
singular) = it burns
pvakas (stem form: pvaka) (masculine, nominative, singular)

= fire

this
kledayanti (4th class verb root: klid) (present indicative,

causative, 3rd person, plural) = cause to be wet
pas (stem form: pas) (feminine, nominative, plural) = waters This is a really good verse to be keen on the subject/verb
agreement rules of Sanskrit. Some translations interpret "pas"
na (particle of negation) (indeclinable) = not as "water", but this is not correct given the verb is plural and
thus "pas" must be interpreted as "waters". Sanskrit
oayati (verb root: u) (present indicative, causative, 3rd dictionaries even qualify that "pas" is plural in number. The
person, singular) = cause to dry up same goes for the word "mrutas", which is singular and must
agree with its verb "oayati", which is also singular. There
mrutas (stem form: mruta) (masculine, nominative, singular) must be some philosophical basis in which the wind is seen as
= relating to Marut (the wind) a singular phenomena verse the water which is seen
pluralistically.
acchedyas (7th class verb root: chid) (a + chedyas) (gerundive,
Chapter 2/Verse 24 masculine, nominative, singular) = not to be divided

adhyas (1st class verb root: dah) (a + dhyas) (gerundive,
- masculine, nominative, singular) = not be burned
acchedyo'yamadhyo'yamakledyo'oya eva ca ayam (pronoun, masculine, nominative, singular) = this
nitya sarvagata sthuracalo'ya santana 2- 24 akledyas (4th class verb root: klid) (a + kledyas) (gerundive,
masculine, nominative, singular) = not to be wetted
aoyas (4th class verb root: u) (a + oyas) (gerundive,

This is not to be divided. This is not to be burned. This is not to masculine, nominative, singular) = not to be dried up
be wetted, and indeed, not to be dried up. This is perpetual,
omnipresent, stationary, unmoving, and everlasting. eva (emphatic particle that emphasizes the preceding word)
ca (conjuction) (indeclinable) = and
nityas (stem form: nitya)(masculine, nominative, singular) =

perpetual
sarvagatas (stem form: sarvagata) (masculine, nominative,

singular) = omnipresent
sthus (stem form: sthu) (masculine, nominative, singular)

= stationary
acalas (stem form: acala) (masculine, nominative, singular) =

unmoving
ayam (pronoun, masculine, nominative, singular) = this Chapter 2/Verse 25
santanas (stem form: santana) (masculine, nominative,
singular) = everlasting
avyakto'yamacintyo'yamavikryo'yamucyate
tasmdeva viditvaina nnuocitumarhasi 2- 25
It is said, this is unmanifest, inconceivable, and invariable.

Therefore, thus having known this, you should not lament.
avyaktas (verb root: aj) (a + vi + aktas) (past passive arhasi (1st class verb root: arh) (present indicative, 2nd person,
participle, masculine, nominative, singular) = unmanifest singular) = you should
acintyas (stem form: acintya) (masculine, nominative, singular)

= inconceivable
avikryas (stem form: avikrya) (masculine, nominative,

singular) = invariable
ucyate (2nd class verb root: vac) (present indicative, passive,

tmanepada, 3rd person, singular) = it is said
tasmd (adverb) (indeclinable) = therefore
evam (adverb) (indeclinable) = thus
viditv (2nd class verb root: vid) (gerund) (indeclinable) =

having known

this
anuocitum (1st class verb root: uc) (anu + ocitum)

(infinitive) (indeclinable) = to lament
atha (conjunction) (indeclinable) = if
Chapter 2/Verse 26

this

-
nityajtam (4th class verb form: jan) (nitya + jtam)
atha caina nityajta nitya v manyase mtam (karmadhraya compound, past passive participle, masculine,
accusative, singular) = eternally born
tathpi tva mahbho naiva ocitumarhasi 2- 26
nityam (stem form: nitya) (neuter, accusative, singular) =
And also if you think this is eternally born or eternally dead, eternally
thus you should also not grieve, O Arjuna.
v (conjuction) (indeclinable) = or
manyase (1st class verb root: man) (present indicative, passive,

tmanepada, 2nd person, singular) = you think
mtam (6th class verb root: m) (past passive participle,

masculine, accusative, singular) = dead
api (adverb) (indeclinable) = also
mahbho (stem form: mahbhu) (mah + bhas) (masculine,

vocative, singular) = O mighty armed (epithet for Arjuna)

evam (adverb) (indeclinable) = thus Chapter 2/Verse 27
ocitum (1st class verb root: uc) (infinitive) (indeclinable) = to
grieve

arhasi (1st class verb root: arh) (present indicative, 2nd person,
-
singular) = you should
jtasya hi dhruvo mtyurdhruva janma mtasya ca
tasmdaparihrye'rthe na tva ocitumarhasi 2- 27
Inevitable death is, indeed, of birth and inevitable birth is of

death. Therefore, in regards to inevitable business, you should
not grieve.
jtasya (4th class stem form: jan) (past passive participle, tvam (pronoun, 2nd person, nominative, singular) = you
masculine, genitive, singular) = of birth
hi (adverb) (indeclinable) = indeed ocitum (1st class verb root: uc) (infinitive) (indeclinable) = to
grieve
dhruvas (stem form: dhruva) (masculine, nominative, singular)
= inevitable arhasi (1st class verb root: arh) (present indicative, 2nd person,
singular) = you should
mtyus (stem form: mtyu) (masculine, nominative, singular) =
death
dhruvam (stem form: dhruva) (neuter, nominative, singular) =

inevitable
janma (stem form: janman) (neuter, nominative, singular) =

birth
mtasya (6th class stem form: m) (past passive participle,

masculine, genitive, singular) = of death
aparihrye (verb root: h) (a + pari + hrye) (gerundive,

masculine, locative, singular) = in regards to inevitable
arthe (stem form: artha) (masculine, locative, singular) = in

regards to business

avyaktdni (stem form: di) (avyakta + dni) (karmadhraya
Chapter 2/Verse 28 compound, neuter, nominative, plural) = unmanifest
beginnings

bhtni (1st class verb root: bh) (past passive participle,
neuter, nominative, plural) = beings
-
vyaktamadhyni (stem form: vyaktamadhya) (vyakta +
avyaktdni bhtni vyaktamadhyni bhrata madhyni) (karmadhraya compound, neuter, nominative,
plural) = manifest middles
avyaktanidhannyeva tatra k paridevan 2- 28
Beings [have] unmanifest beginnings, manifest middles, and O descendant-of-Bharata (epithet for Arjuna)
unmanifest endings, O Arjuna! With that, what is the
lamentation? avyaktanidhanni (stem form: avyaktanidhana) (avyakta +
nidhanni) (karmadhraya compound, neuter, nominative,
plural) = unmanifest endings
eva (emphatic particle that emphasizes the preceding word)

tatra (adverb) (indeclinable) = with that
k (adverb) (indeclinable) = what?
paridevan (stem form: paridevan) = lamentation

Chapter 2/Verse 29
caryavatpayati kacidenamcaryavadvadati tathaiva cnya
caryavaccainamanya oti rutvpyena veda na caiva
kacit 2- 29
Someone sees this as marvelous, and indeed, also another

speaks about the marvelous, and another hears this marvelous.
And indeed, even having heard, nobody has known this.
caryavat (stem form: caryavat) (neuter, accusative, anyas (stem form: anya) (masculine, nominative, singular) =
singular) = marvelous another
payati (1st class verb root: d) (present indicative, oti (5th class verb root: ru) (present indicative,
parasmaipada, 3rd person, singular) = one sees parasmaipada, 3rd person, singular) = one hears
kacit (indefinite article) (indeclinable) = someone rutv (5th class verb root: ru) (gerund) (indeclinable) =
having heard
enam (pronoun, 3rd person, accusative, singular) = this
api (adverb) (indeclinable) = even
caryavat (stem form: caryavat) (neuter, accusative,
singular) = marvelous enam (pronoun, 3rd person, accusative, singular) = this
vadati (1st class verb root: vad) (present tense, parasmaipada, veda (2nd class verb root: vid) (irregular form of the perfect,
3rd person, singular) = one speaks parasmaipada, 3rd person, singular) = known
tath (adverb) (indeclinable) = also na (particle of negation) (indeclinable) = not
eva (emphatic particle that emphasizes the preceding word) ca (conjunction) (indeclinable) = and
eva (emphatic particle that emphasizes the preceding word)
ca (conjunction) (indeclinable) = and (indeclinable) = indeed
anyas (stem form: anya) (masculine, nominative, singular) = kacit (indefinite article) (indeclinable) = anyone
another
caryavat (stem form: caryavat) (neuter, accusative,

singular) = marvelous
enam (pronoun, 3rd person, accusative, singular) = this

deh (stem form: dehin) (masculine, nominative, singular) =
Chapter 2/Verse 30 embodied
nityam (stem form: nitya) (neuter, accusative, singular) =

eternal

- avadhyas (verb roots: vadh) (a + vadhyas) (gerundive,
masculine, nominative, singular) = inviolable
deh nityamavadhyo'ya dehe sarvasya bhrata
ayam (pronoun, 3rd person, masculine, nominative, singular) =
tasmtsarvi bhtni na tva ocitumarhasi 2- 30
this
This inviolable embodied in the body of all is eternal, O dehe (stem form: deha) (masculine/neuter, locative, singular) =
Arjuna. Therefore, you should not grieve any being. in the body
sarvasya (stem form: sarva) (masculine, genitive, singular) = of

all

O descendant-of-Bharata (epithet for Arjuna)
sarvi (stem form: sarva) (neuter, accusative, plural) = all


ocitum (1st class verb root: uc) (infinitive) (indeclinable) = to "Avadhyas" is an interesting word meaning "one cannot be
grieve killed". Even in the English language the word "inviolable"
meaning "one cannot be killed" is very rare in usage.
arhasi (1st class verb root: arh) (present indicative, 2nd person,
singular) = you should "Deha" is the word for body in Sanskrit. The word "deh" is the
nominative case for the word "dehin" that means a "one
possessed of a body", which most Sanskrit dictionaries list as
"a being possessed of a body". So one cannot simply translate
"deh" as "soul" because it is inherently connected to a word
meaning "a body" by the base of the noun. Later in the verse is
the word "dehe", which means "in the body." So the word
"embodied" means "a being or soul possessed of a body".
svadharmam (stem form: svadharma) (masculine, accusative,
Chapter 2/Verse 31 singular) = one's own dharma

-
avekya (verb root: k) (gerund) (indeclinable) = considering
svadharmamapi cvekya na vikampitumarhasi
dharmyddhi yuddhcchreyo'nyatkatriyasya na vidyate
2- 31 vikampitum (verb root: kamp) (vi + kampitum) (infinitive)

(indeclinable) = to tremble
And even considering one's own dharma, you should not
tremble. Indeed, another better dharma of a warrior is not arhasi (1st class verb root: arh) (present indicative, 2nd person,
found than a war. singular) = you should
dharmyt (stem form: dharma) (ablative of comparison)

(neuter, ablative, singular) = than dharma
yuddht (stem form: yuddha) (ablative of comparison) (neuter,

ablative, singular) = than a war
reyas (comparative) = better
anyat (stem form: anya) (neuter, nominative, singular) =

another
katriyasya (stem form: katriya) (masculine, genitive,

singular) = of a warrior
Chapter 2/Verse 32
vidyate (6th class verb root: vid) (present indicative, passive
3rd person, singular) = is found

-
yadcchay copapanna svargadvramapvtam
sukhina katriy prtha labhante yuddhamdam 2- 32
And by chance the warriors possessed of happiness reached the

opened gate of heaven, they obtained such by the nature of
war, O Arjuna.
yadcchay (stem form: yadcch) (feminine, instrumental,
singular) = by chance

I really feel the previous translations translate this verse based
upapannam (1st class verb root: pad) (upa + pannam) (past on their philosophical persuasions about war and gaining the
passive participle, neuter, accusative, singular) = reached "opened gate of heaven" by the nature of war. Previous
translations agree on the first part of the verse, but the second
svargadvram (stem form: svargadvra) (svarga + dvram) part of the verse differ in interpretations to the point that they
(tatpura compound, past passive participle, neuter, do not make grammatical sense. The last three words, which
accusative, singular) = gate of heaven are the point of contention are grammatically clear. "They
obtain" meaning the warriors, "such" meaning "the opened gate
apvtam (verb root: v) (apa + + vtam) (past passive of heaven", and "yuddham," which is in the accusative case,
participle, neuter, accusative, singular) = opened meaning "by the nature of war." Now the accusative case can
be used adverbially in this context on the word "such" meaning
sukhinas (stem form: sukhin) (masculine, masculine, plural) = "they obtained the opened gate of heaven by the nature of war."
possessed of happiness
The whole philosophical point in this verse and in the previous
katriys (stem form: katriya) (masculine, nominative, plural) verses is that one should do their duties to the best of their
= warriors abilities because that is one's role, whatever role that may be.
Everyone has their part and it must be played out. The first part
prtha (stem form: prtha) (masculine, vocative, singular) = O of the verse says, "warriors, by chance, can reach the open gate
son-of-Prith (epithet of Arjuna) of heaven." That means, according to the philosophy in this
text, that killing in war is not an abomination for a warrior
labhante (1st class verb root: labh) (present indicative, passive, conducting his/her duty as the slayer or the slain. Being the
tmanepada, 3rd person, plural) = they obtained slayer or slain is irrelevant in the grand scheme of things, per a
previous verse.
yuddham (4th class verb root: yudh) (past passive participle,
neuter, accusative, singular) = war
dam (stem form: da) (neuter, accusative, singular) = such

atha (adverb) (indeclinable) = now
Chapter 2/Verse 33
ced (conjunction) (indeclinable) = if (placed after the word to
which it refers)

-
imam (pronoun, masculine, 3rd person, accusative, singular) =
atha cettvamima dharmya sagrma na kariyasi this
tata svadharma krti ca hitv ppamavpsyasi 2- 33
dharmyam (stem form: dharmya) (masculine, accusative,
singular) = related to dharma
Now if you will not engage in this battle, related to dharma,
then you will incur sin having avoided fame and one's own sagrmam (stem form: sagrma) (masculine, accusative,
dharma. singular) = battle
kariyasi (8th class verb root: k) (future active, 2nd person,

singular) = you will engage
tatas (adverb) (indeclinable) = then
svadharmam (stem form: svadharma) (masculine, accusative,

singular) = one's own dharma
krtim (stem form: krti) (feminine, accusative, singular) =

fame

hitv (3rd class verb root: h) (gerund) (indeclinable) = having This verse adds to the importance of doing one's duty
avoided according to their "dharma" in life to the point of it being an
imperative. This verse contains the word "sin," which can be a
ppam (stem form: ppa) (neuter, accusative, singular) = sin very loaded word for some cultures. It does not carry the same
guilt-ridden connotations in western cultures, but it has more of
avpsyasi (5th class verb root: p) (ava + psyasi) (future a meritless or "black mark" feel to it in eastern culture.
active, 2nd person, singular) = you will incur
I find it interesting that in this verse "one can incur sin, by
avoiding their own fame." It is not the typical virtue that one
strives for in some cultures.
akrtim (stem form: akrti) (feminine, accusative, singular) =
Chapter 2/Verse 34 disgrace

-
akrti cpi bhtni kathayiyanti te'vyaym neuter, nominative, plural) = beings
sambhvitasya ckrtirmaradatiricyate 2- 34 kathayiyanti (10th class verb root: kath) (future active,
parasmaipada, 3rd person, plural) = they will recount
And even beings will recount your eternal disgrace and
disgrace of the honorable surpasses death. te (pronoun, 2nd person, genitive, singular) = your
avyaym (stem form: avyay) (feminine, accusative, singular)=

eternal
sambhvitasya (1st class verb root: bh) (sam + bhvitasya)

(past passive participle, causative, masculine, genitive,
singular) = of the honorable
akrtis (stem form: akrti) (feminine, nominative, singular) =

disgrace
marat (stem form: maraa) (ablative of comparison) (neuter,

ablative, singular) = than death
atiricyate (7th class verb root: ric) (ati + ricyate) (present

indicative, tmanepada, 3rd person, singular) = it surpasses
bhayt (stem form: bhaya) (neuter, ablative, singular) = from
Chapter 2/Verse 35 fear
rat (stem form: raa) (neuter, ablative, singular) = from

combat
- uparatam (1st class verb root: ram) (upa + ratam) (past passive
participle, masculine, accusative, singular) = withdrew
bhaydraduparata masyante tv mahrath
masyante (1st class verb root: man) (future, 3rd person,
ye ca tva bahumato bhtv ysyasi lghavam 2- 35
plural) = they will think
The great chariot-warriors will think you withdrew from tvm (pronoun, 2nd person, accusative, singular) = you
combat out of fear. And having been held in high esteem of
those, you will become insignificant. mahraths (stem form: mahratha) (mah + raths) (bahuvrih
compound, masculine, nominative, plural) = great
chariot-warriors
yem (pronoun, 3rd person, masculine, genitive, plural) = of

those whom
bahumatas (1st class verb root: man) (bahu + matas) (past

passive participle, masculine, nominative, singular) = held in
high esteem
bhtv (1st class verb root: bh) (gerund) (indeclinable) =

having been
ysyasi (2nd class verb root: y) (future active, 2nd person,
singular) = you will become Chapter 2/Verse 36
lghavam (stem form: lghava) (masculine, accusative,
singular) = insignificant
avcyavdca bahnvadiyanti tavhit
nindantastava smarthya tato dukhatara nu kim 2- 36
Enemies of you, ridiculing your power, will speak many, vile

words. Hence, what possibly could be more miserable?
avcyavdn (stem form: avcyavda) (avcya + vdn)
(masculine, accusative, plural) = vile words Chapter 2/Verse 37

bahn (stem form: bahu) (masculine, accusative, plural) =
many -
vadiyanti (1st class verb root: vad) (future active, 3rd person, hato v prpsyasi svarga jitv v bhokyase mahm
plural) = they will speak
tasmduttiha kaunteya yuddhya ktanicaya 2- 37
tava (pronoun, 2nd person, genitive, singular) = of you
Or Killed, you will attain heaven or having conquered, you will
ahits (stem form: ahita) (masculine, nominative, plural) = enjoy earth. Therefore, rise up, O Arjuna, resolute for battle!
enemies
nindantas (1st class verb root: nind) (present active participle,

parasmaipada, 3rd person, plural) = they ridicule
tava (pronoun, 2nd person, genitive, singular) = your
smarthyam (stem form: smarthya) (neuter, accusative,

singular) = power
tatas (adverb) (indeclinable) = hence
dukhataram (stem form: dukhatara) (comparative, neuter,

accusative, singular) = more miserable
nu (adverb) (indeclinable) = possibly
kim (interrogative) (indeclinable) = what

hatas (2nd class verb root: han) (past passive participle,
masculine, nominative, singular) = killed ktanicayas (stem form: ktanicaya) (kta + nicayas)
(masculine, nominative, singular) = resolute
prpsyasi (5th class verb root: p) (pra + psyasi) (future

active, parasmaipada, 2nd person, singular) = you will attain
svargam (stem form: svarga) (masculine, accusative, singular)

= heaven
jitv (1st class verb root: ji) (gerund) (indeclinable) = having

conquered
bhokyase (6th class verb root: bhuj) (future tense,

tmanepada, 2nd person, singular) = you will enjoy
mahm (stem form: mah) (feminine, accusative, singular) =

earth
uttiha (1st class verb root: sth) (ud + sth) (imperative, 2nd
person, singular) = you rise up!
kaunteya (masculine, vocative, singular) = O son-of-Kunt

(epithet of Arjuna)
yuddhya (stem form: yuddha) (masculine, dative, singular) =

for battle
sukhadukhe (stem form: sukhadukha) (dvandva compound,
Chapter 2/Verse 38 neuter, accusative, dual) = pain and pleasure
same (stem form: sama) (neuter, accusative, dual) = equally

ktv (8th class verb root: k) (gerund) (indeclinable) = having
- treated
sukhadukhe same ktv lbhlbhau jayjayau lbhlbhau (stem form: lbhlbha) (dvandva compound,
masculine, accusative, dual) = gain and loss
tato yuddhya yujyasva naiva ppamavpsyasi 2- 38
jayjayau (stem form: jayjaya) (dvandva compound,
Having equally treated pain and pleasure, gain and loss, victory masculine, accusative dual) = victory and defeat
and defeat, hence, you must engage for the sake of the battle.
Verily, you will not incur sin. tatas (adverb) (indeclinable) = hence
yuddhya (stem form: yuddha) (neuter, dative, singular) = for

the sake of the battle
yujyasva (7th class verb root: yuj) (imperative, tmanepada,

2nd person, singular) = you must engage
evam (indeclinable) = verily (emphatic particle emphasizing

the preceding word)
ppam (stem form: ppa) (neuter, accusative, singular) = sin
avpsyasi (5th class verb root: p) (ava + psyasi) (future

active, parasmaipada, 2nd person, singular) = you will incur
e (pronoun, feminine, nominative, singular) = this
Chapter 2/Verse 39
te (pronoun, 2nd person, dative, singular) = to you

abhihit (past passive participle, feminine, nominative,
singular) = spoken
-
skhye (stem form: skhya) (neuter, locative, singular) = in
e te'bhihit skhye buddhiryoge tvim u Skhya
buddhy yukto yay prtha karmabandha prahsyasi 2- 39 buddhis (stem form: buddhi) (feminine, nominative, singular) =
understanding
This understanding in Skhya is spoken to you, but you must
hear this with understanding in Yoga. By which joined, you yoge (stem form: yoga) (masculine, locative, singular) = in
will forsake bondage in action, O Arjuna. Yoga
tu (conjunction) (indeclinable) = but
imm (pronoun, feminine, accusative, singular) = this
u (1st class verb root: ru) (imperative, parasmaipada, 2nd

person, singular) = you must hear
buddhy (stem form: buddha) (feminine, instrumental,

singular) = with understanding
yuktas (7th class verb root: yuj) (past passive participle,

masculine, nominative, singular) = joined
yay (pronoun, feminine, instrumental, singular) = by which
prtha = O son-of-Prith (epithet of Arjuna)

karmabandham (stem form: karmabandha) (karma + bandham) Skhya is a philosophy by which nature is understood by
(tatpura compound, masculine, accusative, singular) = contemplating and classifying its parts, so Krishna has been
bondage in action urging Arjuna into battle with reasons based on the knowledge
of Skhya. Yoga is another philosophical system that Krishna
prahsyasi (future tense, 2nd person, singular) = you will will educate Arjuna on.
forsake
Chapter 2/Verse 40
abhikramanas (stem form: abhikramana) (abhikrama +

nas) (tatpura compound, masculine, nominative, singular)
- = loss with an undertaking
nehbhikramano'sti pratyavyo na vidyate asti (2nd class verb root: as) (present indicative, 3rd person,
singular) = is
svalpamapyasya dharmasya tryate mahato bhayt 2- 40
pratyavyas (stem form: pratyavya) (masculine, nominative,
Here, there is no loss with an undertaking. An obstacle is not singular) = obstacle
found. Even a little of this dharma rescues one from great fear.
vidyate (6th class verb root: vid) (present indicative,

tmanepada, passive, 3rd person, singular) = is found
svalpam (stem form: svalpa) (neuter, nominative, singular) = a

little
asya (pronoun, masculine, genitive, singular) = of this
dharmasya (masculine, genitive, singular) = of dharma
tryate (present indicative, tmanepada, 3rd person, singular) =

it rescues
mahatas (stem form: mahat) (neuter, ablative, singular) = from
great Chapter 2/Verse 41
bhayt (stem form: bhaya) (neuter, ablative, singular) = from
fear
vyavasytmik buddhirekeha kurunandana
bahukh hyanantca buddhayo'vyavasyinm 2- 41
Here is one insight based on action, O Arjuna. Indeed, the

branches of knowledge are many and the views of the negligent
are infinite.
vyavasytmik (stem form: vyavasytmik) (vyavasya +
tmik) (tatpura compound, feminine, nominative, singular)
= based on action My translation is a bit different from the previous translations
given the previous translations want merge "the infinite views
buddhis (stem form: buddhi) (feminine, nominative, singular) = of the irresolute" with "branches of knowledge are many".
insight There is a connection, but I feel there should be a bit more
"syntactical space" between the phrases. I believe Krishna is
ek (cardinal number, feminine, nominative, singular) = one telling Arjuna that his single view is based on action, but the
branches of knowledge are many and the views of the negligent
iha (adverb) (indeclinable) = here are infinite.
kurunandana (stem form: kurunandana) (masculine, vocative,

singular) = O delight of the Kurus (epithet of Arjuna)
bahukhs (stem form: bahukh) (bahu + khs)

(karmadhraya compound, feminine, nominative, plural) = the
branches of knowledge are many
anants (stem form: anant) (feminine, nominative, plural) =

infinite
buddhayas (stem form: buddhi) (feminine, nominative, plural)

= views
avyavasyinm (stem form: avyavasyin) (feminine, genitive,

plural) = of the negligent
ym (pronoun, feminine, accusative, singular) = for which
Chapter 2/Verse 42
imm (pronoun, 3rd person, feminine, accusative, singular) =
this

- pupitm (stem form: pupit) (feminine, accusative, singular)
= flowery
ymim pupit vca pravadantyavipacita
vedavdarat prtha nnyadastti vdina 2- 42 vcam (stem form: vc) (feminine, accusative, singular) =
speech
O Arjuna, the ignorant ones, delighted in the discussion of pravadanti (1st class verb root: vad) (pra + vadanti) (present
Veda, utter this flowery speech for which they say, "There is indicative, parasmaipada, 3rd person, plural) = they utter
no other.
avipacitas (stem form: avipacit) (masculine, nominative,
plural) = the ignorant ones
vedavdarats (1st class verb root: ram) (veda + vda + rats)

(tatpura compound, past passive participle, masculine,
nominative, plural) = delighted in the discourse of the Veda
prtha (masculine, vocative, singular) = O son-of-Prith

(epithet of Arjuna)
anyat (stem form: anya) (neuter, nominative, singular) = other
asti (2nd class verb root: as) (present indicative, parasmaipada,

3rd person, singular) = one is
iti (indeclinable) = (quotation mark)
vdinas (stem form: vdin) (masculine, nominative, plural) =
saying
Chapter 2/Verse 43
kmtmna svargapar janmakarmaphalapradm
kriyvieabahul bhogaivaryagati prati 2- 43
The selves of desire, intent on heaven, progress with many

pompous rituals towards supremacy and sense enjoyment
bestowing the fruit of action of birth.
kmtmnas (kma + tmnas) (bahuvrih compound,
masculine, nominative, plural) = the selves of desire Chapter 2/Verse 44
svargapars (stem form: svargapara) (svarga + pars)
(masculine, nominative, plural) = intent on heaven
janmakarmaphalapradm (stem form: janmakarmaphalaprad) -

(janma + karma + phala + pradm) (tatpura compound,
feminine, accusative, singular) = bestowing the fruit of action bhogaivaryaprasaktn taypahtacetasm
of birth
vyavasytmik buddhi samdhau na vidhyate 2- 44
kriyvieabahulm (stem form: kriyvieabahul) (kriy +
viea + bahulm) (tatpura compound, feminine, accusative, The mind is carried off of those attached to supremacy and
singular) = many pompous rituals sense enjoyment. By that, the understanding, based on action,
does not produce anything in samdhi.
bhogaivaryagatim (stem form: bhogaivaryagati) (bhoga +
ivarya + gatim) (tatpura compound, feminine, accusative,
singular) = progress in supremacy and sense enjoyment
prati (preposition) (indeclinable) = towards

bhogaivaryaprasaktnm (1st class verb root: saj) (bhoga +
ivarya + prasaktnm) (past passive participle, bahuvrih Chapter 2/Verse 45
compound, neuter, genitive, plural) = of those attached to
supremacy and sense enjoyment

tay (feminine, pronoun, instrumental, singular) = by that
-
apahtacetasm (stem form: apahtacetas) (apahta + cetasm)
(neuter, genitive, plural) = of the mind is carried off traiguyaviay ved nistraiguyo bhavrjuna
nirdvandvo nityasattvastho niryogakema tmavn 2- 45

vyavasytmik (stem form: vyavasytmik) (vyavasya +
tmik) (tatpura compound, feminine, nominative, singular)
= based on action The Vedas concern the three g uas. O Arjuna, be transcendent
of the three guas, transcendent of duality, established in
buddhis (stem form: buddhi) (feminine, nominative, singular) = perpetual equilibrium, transcendent of the care about the
understanding acquisition or possession, and possessed of the self!
samdhau (stem form: samdhi) (masculine, locative, singular)

= in samdhi
vidhyate (3rd class verb root: dh) (vi + dhyate) (present

indicative, passive, 3rd person, singular) = produce anything
traiguyaviays (stem form: traiguyaviaya) (trai + guya +
viays) (tatpura compound, masculine, nominative, plural) Chapter 2/Verse 46
= concerns the three guas
veds (stem form: veda) (masculine, nominative, plural) = the

Vedas
-
nistraiguyas (stem form: nistraiguya) (nistrai + guyas)
(masculine, nominative, singular) = transcendent of the three yvnartha udapne sarvata saplutodake
guas
tvnsarveu vedeu brhmaasya vijnata 2- 46
bhava (1st class verb root: bh) (imperative, parasmaipada,
2nd person, singular) = be! As much as the use of a full well in a deluge of water, so much
so is the use in knowing all the Vedas of a Brhman.
arjuna (stem form: arjuna) (masculine, vocative, singular) = O
Arjuna be
nirdvandvas (stem form: nirdvandva) (masculine, nominative,

singular) = transcendent of duality
nityasattvasthas (stem form: nityasattvastha) (nitya + sattva +

sthas) (masculine, nominative, singular) = established in
perpetual equilibrium
niryogakemas (stem form: niryogakema) (masculine,

nominative, singular) = transcendent of the care about
acquisition or possession
tmavn (stem form: tmavant) (masculine, nominative,

singular) = possessed of the self
yvn (stem form: yvat) (masculine, nominative, singular) =
as much as Chapter 2/Verse 47
arthas (stem form: artha) (masculine, nominative, singular) =
use
udapne (stem form: udapna) (masculine, locative, singular) =

-
in a well
karmayevdhikraste m phaleu kadcana
sarvatas (adverb) (indeclinable) = full
m karmaphalaheturbhrm te sago'stvakarmai 2- 47
saplutodake (stem form: saplutodaka) (sapluta + udake)
(karmadhraya compound, masculine, locative, singular) = in Whenever, indeed, in action, your responsibility is not in the
a deluge of water results, nor your motive be in the results of action, nor should
your attachment be in inaction!
tvn (adverb) (indeclinable) = so much so
sarveu (stem form: sarva) (masculine, locative, plural) = in all
vedeu (stem form: veda) (masculine, locative, plural) = in the

Vedas
brhmaasya (stem form: brhmaa) (masculine, genitive,

singular) = of a Brhman
vijnatas (9th class verb root: j) (vi + jnatas) (present

participle, parasmaipada, , masculine, nominative, singular) =
knowing
karmai (stem form: karman) (neuter, locative, singular) = in sagas (stem form: saga) (masculine, nominative, singular) =
action attachment
eva (indeclinable) = indeed (emphatic particle, emphasizing

preceding word) astu (2nd class verb root: as) (imperative, 3rd person, singular)
= it should be!
adhikras (stem form: adhikra) (masculine, nominative,
singular) = responsibility akarmai (stem form: akarma) (a + karmai) (neuter, locative,
singular) = in inaction
te (pronoun, 2nd person, genitive, singular) = your
m (prohibitive) (indeclinable) = not
phaleu (stem form: phala) (neuter, locative, plural) = in the

results
kadcana (indefinite article) (indeclinable) = whenever
karmaphalahetus (stem form: karmaphalahetu) (karma + phala

+ hetus) (tatpura compound, masculine, nominative,
singular) = motive in the results of actions
bhs (the injunctive aorist, parasmaipada, 2nd person, person,

singular) = you be!

"Adhikras" is one of those abstract words that conveys a sense
of having the duty or responsibility to supervise over Chapter 2/Verse 48
something or someone, so the first part of this verse is saying
that one does not have the duty to supervise over the fruits of
their action.
The one issue I take with the previous translations is the first -
part of the verse. Most previous translations interpret the first
part of the verse like this: "Your concern should be with action yogastha kuru karmi saga tyaktv dhanajaya
and never with the action's fruits". Almost all translation leave
siddhyasiddhyo samo bhtv samatva yoga ucyate 2- 48
out the word "kadcana," which means "whenever." If one tries
to fit in "kadcana" in the previous translations, the first part of
the verse does not work or it would be clunky, at the least. My Abiding in yoga, you perform in action having abandoned
translation uses "kadcana" in a smooth manner. attachment, O Arjuna! Being equal in success and failure,
Equanimity, the yoga is called.
yogasthas (stem form: yogastha) (masculine, nominative, yogas (stem form: yoga) (masculine, nominative, singular) =
singular) = abiding in yoga yoga
kuru (8th class verb root: k) (imperative, parasmaipada, 2nd ucyate (2nd class verb root: vac) (present indicative, passive,
person, singular) = you perform! tmanepada, 3rd person, singular) = is called
karmai (stem form: karman) (neuter, locative, singular) = in

action
sagam (stem form: saga) (masculine, accusative, singular) =

attachment
tyaktv (1st class verb root: tyaj) (gerund) (indeclinable) =

having abandoned
dhanajaya (stem form: dhanajaya) (masculine, vocative,

singular) = O Dhanajaya (epithet for Arjuna)
siddhyasiddhyos (stem form: siddhi) (siddhi + asiddhyos)

(dvandva compound, feminine, locative, dual) = success and
failure
samas (stem form: sama)(masculine, nominative, singular) =

equal
bhtv (1st class verb root: bh) (gerund) (indeclinable) =

being
samatvam (stem form: samatva) (neuter, nominative, singular)

= equanimity
drea (stem form: dra) (masculine, instrumental, singular) =
Chapter 2/Verse 49 by far
hi (indecliable) = indeed (emphatic particle)

avara (stem form: avara) (neuter, nominative, singular) =
- inferior
drea hyavara karma buddhiyogddhanajaya karma (stem form: karman) (neuter, nominative, singular) =
action
buddhau araamanviccha kpa phalahetava 2- 49
buddhiyogt (stem form: buddhiyoga) (buddhi + yogt)
Indeed, by far, action is inferior to the yoga of understanding. (tatpura compound, masculine, ablative, singular) = to the
O Arjuna, seek refuge in understanding! Wretched are the yoga of understanding
motives for results.
dhanajaya (masculine, vocative, singular) = O Dhanajaya
(epithet of Arjuna)
buddhau (stem form: buddhi) (feminine, locative, singular) = in

wisdom
araam (stem form: araa) (neuter, accusative, singular) =

refuge
anviccha (6th class verb root: i) (anu + iccha) (imperative,

parasmaipada, 2nd person, singular) = you seek!
kpas (stem form: kpaa) (masculine, nominative, plural) =

wretched
phalahetavas (stem form: phalahetava) (phala + hetavas)
(compound, masculine, nominative, plural) = motives for Chapter 2/Verse 50
results
buddhiyukto jahtha ubhe suktadukte
tasmdyogya yujyasva yoga karmasu kaualam 2- 50
Joined to understanding, abandon here both good and bad

results. Hence, yoke for the sake of Yoga! Yoga is skill in
actions.
buddhiyuktas (7th class verb root: yuj) (buddhi + yuktas)
(bahuvrih compound, past passive participle, masculine, Chapter 2/Verse 51
nominative, singular) = joined to understanding
jahti (3rd class verb root: h) (present indicative,

parasmaipada, 3rd person, singular) = abandon
-
karmaja buddhiyukt hi phala tyaktv mania
ubhe (stem form: ubha) (neuter, accusative, dual) = both
janmabandhavinirmukt pada gacchantyanmayam 2- 51
suktadukte (dvandva compound, neuter, accusative, dual) =
good and bad results The wise, indeed, joined to understanding, having abandoned
the result born of action. Liberated from the bondage of birth,
tasmd (adverb) (indeclinable) = hence they go to a healthy place.
yogya (stem form: yoga) (masculine, dative, singular) = for

the sake of Yoga
yujyasva (7th class verb root: yuj) (imperative, tmanepada,

2nd person, singular) = yoke!
yogas (stem form: yoga) (masculine, nominative, singular) =

yoga
karmasu (stem form: karman) (neuter, locative, plural) = in

actions
kaualam (stem form: kauala) (neuter, nominative, singular) =

skill
karmajam (stem form: karmaja) (karma + jam) (neuter,
accusative, singular) = born of action Chapter 2/Verse 52
buddhiyukts (7th class verb root: yuj) (buddhi + yukts)
(bahuvrih compound, past passive participle, masculine,
nominative, plural) = joined to understanding
-
hi (emphatic particle) (indecliable) = indeed
yad te mohakalila buddhirvyatitariyati
phalam (stem form: phala) (neuter, accusative, singular) =
tad gantsi nirveda rotavyasya rutasya ca 2- 52
result
tyaktv (1st class verb root: tyaj) (gerund) (indeclinable) = When your understanding goes beyond the thicket of delusion,
having abandoned then you will go to complete disinterest of what has been heard
and what will be heard.
manias (stem form: manin) (masculine, nominative, plural)
= the wise
janmabandhavinirmukts (6th class verb root: muc) (janma +

bandha + vinirmukts) (bahuvrih compound, past passive
participle, masculine, nominative, plural) = liberated from the
bondage of birth
padam (stem form: pada) (neuter, accusative, singular) = place
gacchanti (1st class verb root: gam) (present indicative,

parasmaipada, 3rd person, plural) = they go
anmayam (stem form: anmaya) (neuter, accusative, singular)

= healthy
yad (adverb) (indeclinable) = when
Chapter 2/Verse 53
mohakalilam (stem form: mohakalila) (moha + kalilam)

(tatpura compound, neuter, accusative, singular) = thicket of
delusion -
buddhis (stem form: buddhi) (feminine, nominative, singular) = rutivipratipann te yad sthsyati nical
understanding
samdhvacal buddhistad yogamavpsyasi 2- 53
vyatitariyati (verb root: t) (vi + ati + tariyati) (future tense,
parasmaipada, 3rd person, singular) = it will go beyond When opposed to hearing, your immovable understanding will
stand in samdhi, then you will attain Yoga.
tad (adverb) (indeclinable) = then
gantsi (1st class verb root: gam) (periphrastic future, 2nd

person, singular) = you will go
nirvedam (stem form: nirveda) (masculine, accusative,

singular) = complete disinterest
rotavyasya (1st class verb root: ru) (gerundive, masculine,

genitive, singular) = of what will be heard
rutasya (1st class verb root: ru) (past passive participle,

masculine, genitive, singular) = of what has been heard

rutivipratipann (1st class verb root: pad) (ruti +
vipratipann) (tatpura compound, past passive participle, Chapter 2/Verse 54
feminine, nominative, singular) = opposed to hearing

sthsyati (1st class verb root: sth) (future active, -

parasmaipada, 3rd person, singular) = it will stand
arjuna uvca
nical (stem form: nical) (feminine, nominative, singular) =
sthitaprajasya k bh samdhisthasya keava
immovable
sthitadh ki prabheta kimsta vrajeta kim 2- 54
samdhau (stem form: samdhi) (masculine, locative, singular)
= in samdhi Arjuna said, What is the description of the knowing that is
steadfast abiding in samdhi, O Krishna? How would one
acal (stem form: acal ) (a + cal) (feminine, nominative, whose understanding is steadfast ought one speak? How ought
singular) = immovable one dwell? How ought one proceed?
buddhis (stem form: buddhi) (feminine, nominative, singular) =
understanding
yogam (stem form: yoga) (masculine, accusative, singular) =

Yoga
avpsyasi (5th class verb root: p) (ava + psyasi) (future

active, 2nd person, singular) = you will attain
arjunas (stem form: arjuna) (masculine, nominative, singular) =
Arjuna sta (2nd class verb root: s) (optative, tmanepada, 3rd
person, singular) = ought on dwell
person, singular) = one said vrajeta (1st class verb root: vraj) (optative, tmanepada, 3rd
person, singular) = ought one proceed
sthitaprajasya (stem form: sthitapraja) (sthita + prajasya)
(tatpura compound, masculine, genitive, singular) = of the kim (interrogative) (indeclinable) = how?
knowing that is steadfast
k (feminine, interrogative pronoun, singular) = what?
bh (stem form: bh) (feminine, nominative, singular) =

description
samdhisthasya (stem form: samdhistha) (samdhi + sthasya)

(tatpura compound, masculine, genitive, singular) = of
abiding in samdhi
keava (stem form: keava) (masculine, vocative, singular) = O

Keava (epithet of Krishna)
sthitadhs (stem form: dh) (sthita + dhs) (karmadhraya

compound, feminine, nominative, singular) = understanding
that is steadfast
kim (interrogative) (indeclinable) = how?
prabheta (1st class verb root: bh) (pra + bheta) (optative,

tmanepada, 3rd person, singular) = ought one speak
kim (interrogative) (indeclinable) = how?

rbhagavn (stem form: rbhagavant) (masculine, nominative,
Chapter 2/Verse 55 singular) = the Blessed Lord (epithet of Krishna)

prajahti (3rd class verb root: h) (pra + jahti) (present

indicative, 3rd person, singular) = one abandons
-
yad ( adverb) (indeclinable) = when
rbhagavnuvca
kmn (stem form: kma) (masculine, accusative, plural) =
prajahti yad kmnsarvnprtha manogatn
desires
tmanyevtman tua sthitaprajastadocyate 2- 55
sarvn (stem form: sarva) (masculine, accusative, plural) = all
The Blessed Lord said, when one abandons all desires
contained in the mind, O Arjuna. Then one is called "knowing prtha (stem form: prtha) (masculine, vocative, singular) = O
that is steadfast," contented with the self, indeed, in the self. son-of-Prith (epithet of Arjuna)
manogatn (1st class verb root: gam) (manas +

gatn)(tatpura compound, past passive participle, masculine,
accusative, plural) = contained in the mind
tmani (stem form: tman) (masculine, locative, singular) = in

the self
eva (adverb) (indeclinable) = indeed (emphatic particle,

emphasizes the previous word)
tman (stem form: tman) (masculine, instrumental, singular)

= with the self
tuas (4th class verb root: tu) (past passive participle,
masculine, nominative, singular) = contented Chapter 2/Verse 56
sthitaprajas (stem form: sthitapraja)(sthita + prajas)
(bahuvrih compound, masculine, nominative, singular) =

knowing that is steadfast
-
dukhevanudvignaman sukheu vigataspha
vtargabhayakrodha sthitadhrmunirucyate 2- 56
3rd person, singular) = one is called
The mind at ease in discomforts and comforts, desire departed,
anger, fear, and passion departed, and understanding that is
steadfast. One is called a sage.
dukheu (stem form: dukha) (neuter, locative, plural) = in
discomforts Chapter 2/Verse 57
anudvignamans (stem form: anudvignamanas) (anudvigna +
mans) (bahuvrih compound, masculine, nominative, singular)

= the mind at ease
-
sukheu (stem form: sukha) (neuter, locative, plural) = in
comforts ya sarvatrnabhisnehastattatprpya ubhubham
vigatasphas (stem form: vigataspha) (vigata + sphas) nbhinandati na dvei tasya praj pratihit 2- 57
(bahuvrih compound, masculine, nominative, singular) =
desire departed Who is without desire in all places having encountered this or
that pleasantness and unpleasantness, one does not delight nor
vtargabhayakrodhas (stem form: vtargabhayakrodha) (vta hate, respectively. Of that, understanding is established.
+ rga + bhaya + krodhas) (bahuvrih compound, masculine,
nominative, singular) = anger, fear, passion departed
sthitadhs (stem form: dh) (sthita + dhs) (bahuvrih

compound, feminine, nominative, singular) = understanding
that is steadfast
munis (stem form: muni) (masculine, nominative, singular) = a

sage

tmanepada, 3rd person, singular) = one is called
yas (pronoun, masculine, nominative, singular) = who pratihit (stem form: pratihit) (feminine, nominative,
singular) = established
sarvatrnabhisnehas (stem form: sarvatrnabhisneha) (sarvatra
+ anabhisnehas) (masculine, nominative, singular) = without
desire in all places
tattat (tat + tat) (adverb) (indeclinable) = this or that
prpya (5th class verb root: p) (pra + pya) (gerund)

(indeclinable) = having encountered
ubhubham (stem form: ubhubha) (ubha + aubham)

(dvandva compound, neuter, accusative, singular) =
pleasantness and unpleasantness
abhinandati (1st class verb root: nand) (abhi + nandati) (present

indicative, parasmaipada, 3rd person, singular) = one delights
dvei (verb root: dvi) (present indicative, parasmaipada, 3rd

person, singular) = one hates
tasya (pronoun, 3rd person, masculine, genitive, singular) = of

that
praj (stem form: praj) (feminine, nominative, singular) =

understanding
The syntax of my translation is different from previous
translations given I am very mindful of the gerund "prpya", Chapter 2/Verse 58
the accusative case of "ubhubham", and the connection of
"tasya" with "praj pratihit". My translation is most like
the Laurie L. Patton translation. This is the translation I rely on

the most when I am confused about a particular verse.
-
yad saharate cya krmo'gnva sarvaa
indriyndriyrthebhyastasya praj pratihit 2- 58
And when one completely withdraws the senses from the

objects of the senses like the limbs of the tortoise. Of that,
pratihit (stem form: pratihit) (feminine, nominative,
saharate (1st class verb root: h) (present indicative, singular) = established
tmanepada, 3rd person, singular) = one withdraws
ayam (pronoun, 3rd person, masculine, nominative, singular) =

the
krmas (stem form: krma) (masculine, nominative, singular)

= tortoise
agni (stem form: aga) (neuter, accusative, plural) = limbs
iva (preposition) (indeclinable) = like (follows word to which it

refers)
sarvaas (adverb) (indeclinable) = completely
indriyi (stem form: indriya) (neuter, accusative, plural) =

senses
indriyrthebhyas (stem form: indriyrtha) (indriya +

arthebhyas) (tatpura compound, masculine, ablative, plural)
= from the object of the senses

that

understanding
viays (stem form: viaya) (masculine, nominative, plural) =
Chapter 2/Verse 59 objects of the senses
vinivartante (4th class verb root: vt) (vi + ni + vartante)

(present indicative, tmanepada, 3rd person, plural) = cease
- nirhrasya (stem form: nirhra) (nir + hrasya) (masculine,

genitive, singular) = of the non-seeking
viay vinivartante nirhrasya dehina
dehinas (stem form: dehin) (masculine, accusative, plural) =
rasavarja raso'pyasya para dv nivartate 2- 59 the embodied ones
Objects of the senses cease for the embodied ones who don't rasavarjam (rasa + varjam) (masculine, accusative, singular) =
seek, at the exclusion of desire. Desire also ceases having seen exclusion of the desire
the supreme of that.
rasas (stem form: rasa) (masculine, nominative, singular) =
desire
api (adverb) (indeclinable) = also
asya (pronoun, 3rd person, masculine , genitive, singular) = of

that
param (stem form: para) (masculine, accusative, singular) = the

supreme
dv (1st class verb root: d) (gerund) (indeclinable) =

having seen
nivartate (4th class verb root: vt) (ni + vartate) (present

indicative, tmanepada, 3rd person, singular) = it ceases
"Nirhrasya" is a very important word in this verse. It can
mean "of the abstainers of food", which some translations use. Chapter 2/Verse 60
But it can mean "of the non-seekers". The very core of the
word is to "go fetch or get" something. "Of the abstainers of
food" is not my favorite choice. It just seems too mundane for
the wisdom of this text. If that interpretation is taken, then it is
a metaphor at best. -
The other very important word in this verse is "rasas", which yatato hyapi kaunteya puruasya vipacita
can mean "taste" or "flavor". But, once again, I feel another
indriyi pramthni haranti prasabha mana 2- 60
definition of the word is more appropriate in this verse. I like
the interpretation of "desire". One may stop seeking, but that
does not mean one has ceased to desire. Desire is very hard to The tormenting senses forcibly seize the mind, indeed, even of
extinguish. It takes something "param" (supreme) to desire to the striving person of wisdom, O Arjuna.
overcome desire. That segues to the word "param," which can
mean "supreme," "superior," "other," and so many other words
to include inferior or antagonistic meanings. But overall,
"param" signifies "something else" or "something different that
eclipses something".
yatatas (1st class verb root: yat) (present active participle,
masculine, genitive, singular) = of the striving Chapter 2/Verse 61

-
kaunteya (stem form: kaunteya) (masculine, vocative, singular)
= O Son-of-Kunt (epithet for Arjuna) tni sarvi sayamya yukta sta matpara
puruasya (stem form: purua) (masculine, genitive, singular) = vae hi yasyendriyi tasya praj pratihit 2- 61
of the person
Having restrained all these, joined devoted to me, one should
vipacitas (stem form: vipacit) (masculine, genitive, singular) live. Of whom the senses are, indeed, controlled, of that,
= of the wise understanding is established.
indriyi (stem form: indriya) (neuter, nominative, plural) =

the senses
pramthni (stem form: pramthi) (neuter, nominative, plural) =

tormenting
haranti (1st class verb root: h) (present indicative,

parasmaipada, 3rd person, plural) = they seize
prasabham (stem form: prasabha) (neuter, accusative, singular)

= forcibly
manas (stem form: manas) (neuter, accusative, singular) =

mind
tni (pronoun, 3rd person, neuter, accusative, plural) = these
pratihit (stem form: pratihit) (feminine, nominative,
sarvi (neuter, accusative, plural) = all singular) = established
sayamya (1st class verb root: yam) (sam + yamya) (gerund)

(indeclinable) = having restrained
yuktas (7th class verb root: yuj) (past passive participle,

masculine, nominative, singular) = joined
sta (2nd class verb root: s) (optative, tmanepada, 3rd

person, singular) = one should live
matparas (stem form: matpara) (masculine, nominative,

singular) = devoted to me
vae (stem form: vaa) (masculine, locative, singular) = in

control
yasya (pronoun, 3rd person, masculine, genitive, singular) = of

whom
indriyi (stem form: indriya) (neuter, nominative, plural) =

senses

that

understanding
dhyyatas (4th class verb root: dhy) (present active participle,
Chapter 2/Verse 62 parasmaipada, masculine, genitive, singular) = of
contemplating

viayn (stem form: viaya) (masculine, accusative, plural) =
- objects
dhyyato viaynpusa sagastepajyate pusas (stem form: pus) (masculine, genitive, singular) = of
a living being
sagtsajyate kma kmtkrodho'bhijyate 2- 62
sagas (stem form: saga) (masculine, nominative, singular) =
Of a living being contemplating objects; in them, attachment is attachment
born; from attachment, desire is born; from desire, anger is
born. teu (pronoun, 3rd person, masculine, locative, plural) = in
them
upajyate (4th class verb root: jan) (upa + jyate) (present

indicative, tmanepada, passive, 3rd person, plural) = it is born
sagt (stem form: saga) (masculine, ablative, singular) =

from attachment
sajyate (4th class verb root: jan) (sam + jyate) (present

indicative, tmanepada, passive, 3rd person, plural) = it is born
kmas (stem form: kma) (masculine, nominative, singular) =

desire
kmt (stem form: kma) (masculine, ablative, singular) = from

desire
krodhas (stem form: krodha) (masculine, nominative, singular) "Upajyate," "sajyate," and "abhijyate" have varying
= anger prefixes to the verb "jyate" meaning "born." These prefixes
are usually rationalized as being pleonastic (not altering the
abhijyate (4th class verb root: jan) (abhi + jyate) (present basic meaning of the word), but I do find it interesting that
indicative, tmanepada, passive, 3rd person, singular) = it is "upa" means "towards", "sam" means "together", and "abhi"
born means "fully". It appears to convey a sense that the intensity of
emotion sprouting from the attachment to the object brings
forth more intense emotions, first desire and then anger.
krodht (stem form: krodha) (masculine, ablative, singular) =
Chapter 2/Verse 63 from anger
bhavati (1st class verb root: bh) (present indicative,

parasmaipada, 3rd person, singular) = it arises
- samohas (stem form: samoha) (masculine, nominative,

singular) = insensibility
krodhdbhavati samoha samohtsmtivibhrama
samoht (stem form: samoha) (masculine, ablative,
smtibhradbuddhino buddhintpraayati 2- 63
singular) = from insensibility
From anger arises insensibility; from insensibility, loss of smtivibhramas (stem form: smtivibhrama) (smti +
memory; from loss of memory, loss of understanding; from vibhramas) (tatpura compound, masculine, nominative,
loss of understanding, one is vanquished. singular) = loss of memory
smtibhrat (stem form: smtibhraa) (smti + bhrat)

(masculine, ablative, singular) = from loss of memory
buddhinas (stem form: buddhina) (buddhi + nas)

(tatpura compound, masculine, nominative, singular) = loss
of understanding
buddhint (stem form: buddhina) (masculine, ablative,

singular) = from loss of understanding
praayati (4th class verb root: a) (pra + ayati) (present

indicative, parasmaipada, 3rd person, singular) = one is
vanquished
rgadveaviyuktais (7th class verb root: yuj) (rga + dvea +
Chapter 2/Verse 64 viyuktais) (tatpura compound, past passive participle,
masculine, instrumental, plural) = with detachments from
desire and hatred

tu (conjunction) (indeclinable) = even though
-
viayn (stem form: viaya) (masculine, accusative, plural) =
rgadveaviyuktaistu viaynindriyaicaran objects
tmavayairvidheytm prasdamadhigacchati 2- 64
indriyai (stem form: indriya) (neuter, instrumental, plural) =
by the senses
With detachments from desire and hatred, even though one is
moving about the objects by the senses. With self-restraints, caran (1st class verb root: car) (present participle,
the self-controlled one attains tranquility. parasmaipada, masculine, nominative, singular) = one is
moving about
tmavayais (stem form: tmavaya) (tma + vayais)

(masculine, instrumental, plural) = with self-restraints
vidheytm (stem form: vidheytman) (vidheya + tm)

(compound) (masculine, nominative, singular) = the self
controlled one
prasdam (stem form: prasda) (masculine, accusative,

singular) = tranquility
adhigacchati (1st class verb root: gam) (adhi + gacchati)

(present indicative, parasmaipada, , 3rd person, singular) =
one attains
prasde (stem form: prasda) (masculine, locative, singular) =
Chapter 2/Verse 65 in tranquility
sarvadukhnm (stem form: sarvadukha) (sarva +

dukhnm) (neuter, genitive, plural) = of all misfortunes
- hnis (stem form: hni) (feminine, nominative, singular) =

withdrawal
prasde sarvadukhn hnirasyopajyate
asya (pronoun, 3rd person, masculine/neuter, genitive,
prasannacetaso hyu buddhi paryavatihate 2- 65
singular) = of this
Withdrawal of all misfortunes in tranquility is born of this. upajyate (4th class verb root: jan) (upa + jyate) (present
Indeed, of the mind that is tranquil, at once the understanding indicative, tmanepada, 3rd person, singular) = it is born
becomes steady.
prasannacetasas (stem form: prasannacetas) (prasanna +
cetasas) (neuter, genitive, singular) = of the mind that is
tranquil
u (adverb) (indeclinable) = at once

understanding
paryavatihate (1st class verb root: sth) (pari + ava + tihate)

(present indicative, tmanepada, 3rd person, singular) = it
becomes steady
Chapter 2/Verse 66
asti (2nd class verb root: as) (present indicative, 3rd person,
singular) = is


- understanding
nsti buddhirayuktasya na cyuktasya bhvan ayuktasya (7th class verb root: yuj) (a + yuktasya) (past passive
participle, masculine, genitive, singular) = of the unyoked
na cbhvayata ntirantasya kuta sukham 2- 66
There is no understanding of the unyoked and no reflection for
the unyoked. And of the distracted, there is no tranquility. ca (conjunction) (indeclinable) = and
Whence is the happiness of the non-tranquil?
ayuktasya (7th class verb root: yuj) (a + yuktasya) (past passive
participle, masculine, genitive, singular) = of the unyoked
bhvan (stem form: bhvan) (feminine, nominative, singular)

= reflection
abhvayatas (stem form: abhvayat) (masculine, genitive,

singular) = of the distracted
ntis (stem form: nti) (feminine, nominative, singular) =

tranquility
antasya (4th class verb root: am) (a + ntasya) (past passive
participle, masculine, genitive, singular) = of the non-tranquil Chapter 2/Verse 67
kutas (interrogative) (indeclinable) = whence

sukham (stem form: sukha) (neuter, accusative, singular) =
happiness
-
indriy hi carat yanmano'nu vidhyate
tadasya harati praj vyurnvamivmbhasi 2- 67
Indeed, the moving about of the senses, which the mind is led.
That carries away one's wisdom like the wind [carries away] a
boat on the water.
indriym (stem form: indriya) (neuter, genitive, plural) = of iva (preposition) (indeclinable) = like
the senses
ambhasi (stem form: ambas) (neuter, locative, singular) = on
hi (adverb) (indeclinable) = indeed the water
caratm (1st class verb root: car) (present participle,

parasmaipada, masculine, genitive, plural) = moving about
yad (pronoun, neuter, nominative, singular) = which
manas (stem form: manas) (neuter, nominative, singular) =

mind
anuvidhyate (3rd class verb root: dh) (anu + vi + ) (present

indicative, passive, tmanepada, 3rd person, singular) = it is
led
tad (pronoun, neuter, nominative, singular) = that
asya (pronoun, masculine, genitive, singular) = of this (ones)
harati (verb root: h) (present indicative, parasmaipada, 3rd

person, singular) = it carries away
prajm (stem form: praj) (feminine, accusative, singular) =

wisdom
vyus (stem form: vyu) (masculine, nominative, singular) =

wind
nvam (stem form: nva) (feminine, accusative, singular) =

boat
tasmt (adverb) (indeclinable) = therefore
Chapter 2/Verse 68
yasya (pronoun, masculine, genitive, singular) = of whom

mahbho (stem form: mahbhu) (masculine, vocative,
singular) = O Mighty Armed One (epithet of Arjuna)
-
nightni (9th class verb root: grah) (ni + ghtni) (past
tasmdyasya mahbho nightni sarvaa passive participle, neuter, nominative, plural) = withdrawn
indriyndriyrthebhyastasya praj pratihit 2- 68
sarvaas (adverb) (indeclinable) = on all sides
Therefore, O Arjuna, of whom the senses on all sides are indriyi (stem form: indriya) (neuter, nominative, plural) =
withdrawn from the objects of the senses, of that one, wisdom senses
is established.
indriyrthebhyas (stem form: indriyrtha) (indriya +
arthebhyas) (masculine, ablative, plural) = from the objects of
the senses
tasya (pronoun, masculine, genitive, singular) = of that one

wisdom
pratihit (1st class verb root: sth) (past passive participle,

feminine, nominative, singular) = established
y (pronoun, feminine, nominative, singular) = which
Chapter 2/Verse 69
ni (stem form: ni) (feminine, nominative, singular) = night

sarvabhtnm (1st class verb root: bh) (sarva + bhtnm)
(past passive participle, neuter, genitive, plural) = of all beings

-
tasym (pronoun, 3rd person, feminine, locative, singular) = in
y ni sarvabhtn tasy jgarti sayam that
yasy jgrati bhtni s ni payato mune 2- 69 jgarti (2nd class verb root: jg) (present indicative,
parasmaipada, 3rd person, singular) = one is awake
Which is night of all beings, in that the restrained one is
awakened. In that which the beings are awake, that is night of sayam (stem form: sayamin) (masculine, nominative,
the perceiving sage. singular) = the restrained one
yasym (pronoun, 3rd person, feminine, locative, singular) = in

that which
jgrati (2nd class verb root: jg) (present indicative, 3rd

person, plural) = they are awake

s (pronoun, 3rd person, feminine, nominative, singular) = that
ni (stem form: ni) (feminine, nominative, singular) = night
payatas (1st class verb root: d) (present participle,

parasmaipada, masculine, genitive, singular) = of the
perceiving
munes (stem form: muni) (masculine, genitive, singular) = of The driving meaning of this verse is one's involvement or
the sage noninvolvement in the world of the senses. A majority of
beings are awake in the world of objects, but the restrained one
is "asleep" to that world. But in the world of the perceiving
sage, the majority of beings are "asleep" to that world.
pryamam (verb root: ) (present middle participle,
Chapter 2/Verse 70 masculine, accusative, singular) = becoming filled
acalapratiha (stem form: acalapratiha) (bahuvrih

compound, neuter, accusative, singular) = immovable and
stable
- samudram (samudra) (neuter, accusative, singular) = sea
pas (stem form: ap) (feminine, nominative, plural) = waters

pryamamacalapratiha samudrampa pravianti yadvat
pravianti (6th class verb root: vi) (pra + vianti) (present
tadvatkm ya pravianti sarve sa ntimpnoti na kmakm indicative, parasmaipada, 3rd person, plural) = they dissolve
2- 70
yadvat (adverb) (indeclinable) = as
As waters dissolve into the immovable and stable sea tadvat (adverb) (indeclinable) = so
immovable and stable becoming filled]. That one attains kms (stem form: kma) (masculine, nominative, plural) =
tranquility, not the one who desires desires. desires
yam (pronoun, 3rd person, masculine, accusative, singular) =

whom
pravianti (6th class verb root: vi) (pra + vianti) (present

indicative, parasmaipada, 3rd person, plural) = they dissolve
sarve (stem form: sarva) (masculine, nominative, plural) = they

all

that one
ntim (stem form: nti) (feminine, accusative, singular) =
tranquility Chapter 2/Verse 71
pnoti (5th class verb root: p) (present indicative,
parasmaipada, 3rd person, singular) = one attains

na (particle of negation) (indeclinable) = not -
kmakm (stem form: kmakmin) (kma + km) (masculine, vihya kmnya sarvn pumcarati nispha
nominative, singular) = one who desires desires
nirmamo nirahakra sa ntimadhigacchati 2- 71
The person who having abandoned all desires, living free from
lust, indifferent to self-interest, free from egotism, that person
attains peace.
vihya (3rd class verb root: h) (vi + hya) (gerund)
(indeclinable) = having abandoned
kmn (stem form: kma) (masculine, accusative, plural) =

desires
yas (pronoun, masculine, nominative, singular) = who
sarvn (stem form: sarva) (masculine, accusative, plural) = all
pumn (stem form: pus) (masculine, nominative, singular) =

a person
carati (1st class verb root: car) (present indicative,

parasmaipada, 3rd person, = one lives
nisphas (stem form: nispha) (nir + sphas) (masculine,

nominative, singular) = free from lust
nirmamas (stem form: nirmama) (nir + mamas) (masculine,

nominative, singular) = indifferent to self-interest
nirahakras (nirahakra) (nir + ahakras) (masculine,

nominative, singular) = free from egotism

that one
ntim (nti) (feminine, accusative, singular) = peace
adhigacchati (1st class verb root: gam) (adhi + gacchati)

(present indicative, 3rd person, singular) = one attains
e (pronoun, 3rd person, feminine, nominative, singular) =
Chapter 2/Verse 72 this
brhm (stem form: brhm) (feminine, nominative, singular) =

Brhm (feminine energy of Brhma)
- sthitis (stem form: sthiti) (feminine, nominative, singular) = a

state
e brhm sthiti prtha nain prpya vimuhyati
sthitvsymantakle'pi brahmanirvamcchati 2- 72 Son of Pth (epithet of Arjuna)
O Arjuna, this is the Brhm state. Not having attained this, one na (particle of negation) (indeclinable) = not
is confused. Standing firm in this even at the time of the end,
one attains the nirvana of Brahma. enm (pronoun, 3rd person, feminine, accusative, singular) =
this
prpya (5th class verb root: p) (pra + pya) (gerund)

(indeclinable) = having attained
vimuhyati (present indicative, parasmaipada, 3rd person,

singular) = one is confused
sthitv (1st class verb root: sth) (gerund) (indeclinable) =

standing firm
asym (pronoun, 3rd person, feminine, locative, singular) = in

this
antakle (stem form: antakla) (masculine, locative, singular) =

at the time of the end
api (adverb) (indeclinable) = even This verse can be very bewildering if one does not understand
brahmanirvam (stem form: brahmanirva) (brahma + the concepts of Brahma and nirvana. Brahma is the energy of
nirvam) (neuter, accusative, singular) = the nirvana of creation and Brhm is the feminine energy of that energy of
Brahma creation. The feminine energy is always the receiving and
enjoying principle of something. Much can be said about the
cchati (1st class verb root: ) (present indicative, state of Brhm, besides what has been written in this chapter.
parasmaipada, 3rd person, singular) = one attains Nirvana is often roughly translated as bliss, but is it more
correct to say that one snuffs out all in the state of nirvana. In
this context with the word "brahmanirvam," one would
achieve a state snuffing out the state of Brahma even "at the
time of the end."

The BhagavadGita-Chapter 2: Word-for-Word Translation With Grammatical Notes

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The BhagavadGita-Chapter 2: Word-for-Word Translation With Grammatical Notes

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The Bhagavad Gita

Table of Contents Chapter 2/Verse 13 35

Chapter 2/Verse 8 27 Chapter 2/Verse 26 55

Chapter 2/Verse 31 62 Chapter 2/Verse 49 87

Chapter 2/Verse 32 64 Chapter 2/Verse 50 89

Chapter 2/Verse 33 65 Chapter 2/Verse 51 90

Chapter 2/Verse 34 67 Chapter 2/Verse 52 91

Chapter 2/Verse 35 68 Chapter 2/Verse 53 92

Chapter 2/Verse 36 70 Chapter 2/Verse 54 93

Chapter 2/Verse 37 71 Chapter 2/Verse 55 94

Chapter 2/Verse 38 72 Chapter 2/Verse 56 96

Chapter 2/Verse 39 73 Chapter 2/Verse 57 97

Chapter 2/Verse 40 75 Chapter 2/Verse 58 99

Chapter 2/Verse 41 77 Chapter 2/Verse 59 100

Chapter 2/Verse 42 78 Chapter 2/Verse 60 102

Chapter 2/Verse 43 80 Chapter 2/Verse 61 103

Chapter 2/Verse 44 81 Chapter 2/Verse 62 104

Chapter 2/Verse 45 82 Chapter 2/Verse 63 106

Chapter 2/Verse 46 83 Chapter 2/Verse 64 107

Chapter 2/Verse 47 84 Chapter 2/Verse 65 108

Chapter 2/Verse 67 111

Chapter 2/Verse 68 112

Chapter 2/Verse 69 113

Chapter 2/Verse 70 115

Chapter 2/Verse 71 117

Chapter 2/Verse 72 118

I am not a Sanskrit professor nor do I claim to be an expert in

Some Sanskritists may criticize this book given I am not a

ajaya said him (Dhtarra), Thus, (Arjuna) overcome

2:9. Sajaya said, O Dhtarra, thus Arjuna having said to

2:10. O Dhtarra, Krishna laughing, as it were, said this

2:66. There is no understanding of the unyoked and no

2:68. Therefore, O Arjuna, of whom the senses on all sides are

2:69. Which is night of all beings, in that the restrained one is

2:70. As waters dissolve into the immovable and stable sea

2:72. O Arjuna, this is the Brhm state. Not having attained

We all come from this same eternal essence. It is only the

2:70. As waters dissolve into the immovable and stable sea

2:72. O Arjuna, this is the Brhm state. Not having attained

Verse 2:72 can be very bewildering if one does not understand

uvca (2nd class verb root: vac) (perfect, parasmaipada, 3rd

ta tath kpayviamaruprkulekaam kpay (stem form: kp) (feminine, instrumental, singular) =

vidantam (vi + dantam) (present participle, parasmaipada,

idam (stem form: idam) (pronoun, neuter, accusative, singular)

vkyam (stem form: vkya) (neuter, accusative, singular) =

uvca (2nd class verb root: vac) (perfect, parasmaipada, 3rd

kutastv kamalamida viame samupasthitam

uvca (2nd class verb root: vac) (perfect, parasmaipada, 3rd

kutas (interrogative) (indeclinable) = from where

tv (pronoun, 2nd person, accusative, singular) = you

kamalam (stem form: kamala) (neuter, accusative, singular) =

idam (stem form: idam) (pronoun, 3rd person, neuter,

viame (stem form: viama) (masculine/neuter, locative,

samupasthitam (1st class verb root: sth) (sam + upa + sthitam)

anryajuam (anrya + juam) (tatpura compound, past

asvargyam (stem form: asvargya) (neuter, accusative, singular)

akrtikaram (stem form: akrtikara) (akrti + karam) (tatpura

kudra hdayadaurbalya tyaktvottiha parantapa 2- 3

O son-of-Prith (Arjuna), certainly you should not go to

m (prohibitive) (indeclinable) = dont parantapa (masculine, vocative, singular) = O Parantapa

sma (adverb) (indeclinable) = certainly

gamas (1st class verb root: gam) (aorist, subjunctive, 2nd

prtha (stem form: prtha) (masculine, vocative, singular) = O