Bhagavad Geeta Chapter 2 Verses 11 – 20
Sanjaya recounts the condition of Arjuna, who was agitated due to attachment, fear and confusion.
Lord Krishna rebukes Arjuna for his dejection, which was due to Moha1 or attachment, and urges him to fight. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realizes his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflicts in his mind.
The Lord takes pity on him and proceeds to enlighten him by various means.
11. Sri Bhagavaan Uvaacha:
Ashochyaan anvashochastwam prajnaavaadaamshcha bhaashase;
Gataasoon agataasoomshcha naanushochanti panditaah.
The Blessed Lord said:
You have grieved for those that should not be grieved for, yet you speak words of wisdom. The wise grieve neither for the living nor for the dead.
Na twevaaham jaatu naasam na twam neme janaadhipaah;
Na chaiva na bhavishyaamah sarve vayam atah param.
Nor at any time indeed was I not, nor these rulers of men, nor verily shall we ever cease to be hereafter.
Dehino’smin yathaa dehe kaumaaram yauvanam jaraa;
Tathaa dehaantara praaptir dheeras tatra na muhyati.
Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does he pass into another body; the firm man does not grieve that.
Maatraasparshaastu kaunteya sheetoshnasukhaduhkhadaah;
Aagamaapaayino’nityaas taamstitikshaswa bhaarata.
The contacts of the senses with the objects, Oh son of Kunti, which cause heat and cold and pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, Oh Arjuna!
Yam hi na vyathayantyete purusham purusharshabha;
Samaduhkha sukham dheeram so’mritatwaaya kalpate.
That firm man whom surely these afflict not, Oh chief among men, to whom pleasure and pain are the same, is fit for attaining immortality!
Naasato vidyate bhaavo naabhaavo vidyate satah;
Ubhayorapi drishto’ntastwanayos tattwadarshibhih.
The unreal has no being; there is no non-being of the Real; the truth about both has been seen by the knowers of the Truth (or the seers of the Essence).
Avinaashi tu tad viddhi yena sarvam idam tatam;
Vinaasham avyayasyaasya na kashchit kartum arhati.
Know That to be indestructible, by whom all this is pervaded. None can cause the destruction of That, the Imperishable.
Antavanta ime dehaa nityasyoktaah shareerinah;
Anaashino’prameyasya tasmaad yudhyaswa bhaarata.
These bodies of the embodied Self, which is eternal, indestructible and immeasurable, are said to have an end. Therefore, fight, Oh Arjuna!
Ya enam vetti hantaaram yashchainam manyate hatam;
Ubhau tau na vijaaneeto naayam hanti na hanyate.
He who takes the Self to be the slayer and he who thinks He is slain, neither of them knows; He slays not, nor is He slain.
Na jaayate mriyate vaa kadaachin Naayam
bhootwaa bhavitaa vaa na bhooyah;
Ajo nityah shaashwato’yam puraane
Na hanyate hanyamaane shareere.
He is not born nor does He ever die; after having been, He never ceases to be. Unborn, eternal, changeless and ancient, He is not killed when the body is killed,