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Bhagavad Gita
भगवद् गीता
Text & Audio
with paraphrase
Chapter 16
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2. Text |
16.01
श्रीभगवानुवाच:
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः ।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥
śrībhagavānuvāca:
abhayaṃ sattvasaṃśuddhirjñānayogavyavasthitiḥ,
dānaṃ damaśca yajñaśca svādhyāyastapa ārjavam.
16.02
अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् ।
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥
ahiṃsā satyamakrodhastyāgaḥ śāntirapaiśunam,
dayā bhūteṣvaloluptvaṃ mārdavaṃ hrīracāpalam.
16.03
तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता ।
भवन्ति संपदं दैवीमभिजातस्य भारत ॥
tejaḥ kṣamā dhṛtiḥ śaucamadroho nātimānitā,
bhavanti saṃpadaṃ daivīmabhijātasya bhārata.
The Blessed Lord said: Fearlessness, purity of temperament, steadfastness in the Yoga of Knowledge, giving, self-control, sacrifice, the study of Scripture, askesis, candour and straightforwardness, harmlessness, truth, absence of wrath, self-denial, calm, absence of fault-finding, compassion to all beings, absence of greed, gentleness, modesty, freedom from restlessness, energy, forgiveness, patience, cleanness, absence of envy and pride — these are the wealth of the man born into the Deva nature.
16.04
दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च ।
अज्ञानं चाभिजातस्य पार्थ संपदमासुरीम् ॥
dambho darpo’bhimānaśca krodhaḥ pāruṣyameva ca,
ajñānaṃ cābhijātasya pārtha saṃpadamāsurīm.
Pride, arrogance, excessive self-esteem, wrath, harshness, ignorance, these, O Partha, are the wealth of the man born into the Asuric nature.
16.05
दैवी संपद्विमोक्षाय निबन्धायासुरी मता ।
मा शुचः संपदं दैवीमभिजातोऽसि पाण्डव ॥
daivī saṃpadvimokṣāya nibandhāyāsurī matā,
mā śucaḥ saṃpadaṃ daivīmabhijāto’si pāṇḍava.
The Daivic qualities lead towards liberation, the Asuric towards bondage. Grieve not, thou art born in the Deva-nature, O Pandava.
16.06
द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च ।
दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ॥
dvau bhūtasargau loke’smindaiva āsura eva ca,
daivo vistaraśaḥ prokta āsuraṃ pārtha me śṛṇu.
There are two creations of beings in this material world, the Daivic and the Asuric; the Daivic hath been described at length: hear from Me, O Partha, the Asuric.
16.07
प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः ।
न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥
pravṛttiṃ ca nivṛttiṃ ca janā na vidurāsurāḥ,
na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate.
Asuric men have no true knowledge of the way of action or the way of abstention: truth is not in them. nor clean doing, nor faithful observance.
16.08
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ।
अपरस्परसंभूतं किमन्यत्कामहैतुकम् ॥
asatyamapratiṣṭhaṃ te jagadāhuranīśvaram,
aparasparasaṃbhūtaṃ kimanyatkāmahaitukam.
“The world is without God,” they say, “not true, not founded in truth, brought about by a mutual union, with Desire for its sole cause, a world of Chance.”
16.09
एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः ।
प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ॥
etāṃ dṛṣṭimavaṣṭabhya naṣṭātmāno’lpabuddhayaḥ,
prabhavantyugrakarmāṇaḥ kṣayāya jagato’hitāḥ.
Leaning on that way of seeing life, and by its falsehood ruining their souls and-their reason, the Asuric men become the centre or instrument of a fierce. Titanic, violent action, a power of destruction in the world, a fount of injury and evil.
16.10
काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः ।
मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥
kāmamāśritya duṣpūraṃ dambhamānamadānvitāḥ,
mohādgṛhītvāsadgrāhānpravartante’śucivratāḥ.
Resorting to insatiable desire, arrogant, full of self-esteem and the drunkenness of their pride, these misguided souls delude themselves, persist in false and obstinate aims and pursue the fixed impure resolution of their longings.
16.11
चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः ।
कामोपभोगपरमा एतावदिति निश्चिताः ॥
cintāmaparimeyāṃ ca pralayāntāmupāśritāḥ,
kāmopabhogaparamā etāvaditi niścitāḥ.
They imagine that desire and enjoyment are all the aim of life and (in their inordinate and insatiable pursuit of it) they are the prey of a devouring, a measurelessly unceasing care and thought and endeavour and anxiety till the moment of their death.
16.12
आशापाशशतैर्बद्धाः कामक्रोधपरायणाः ।
ईहन्ते कामभोगार्थमन्यायेनार्थसंचयान् ॥
āśāpāśaśatairbaddhāḥ kāmakrodhaparāyaṇāḥ,
īhante kāmabhogārthamanyāyenārthasaṃcayān.
16.13
इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् ।
इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥
idamadya mayā labdhamimaṃ prāpsye manoratham,
idamastīdamapi me bhaviṣyati punardhanam.
16.14
असौ मया हतः शत्रुर्हनिष्ये चापरानपि ।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥
asau mayā hataḥ śatrurhaniṣye cāparānapi,
īśvaro’hamahaṃ bhogī siddho’haṃ balavānsukhī.
16.15
आढ्योऽभिजनवानस्मि कोऽन्योस्ति सदृशो मया ।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ॥
āḍhyo’bhijanavānasmi ko’nyosti sadṛśo mayā,
yakṣye dāsyāmi modiṣya ityajñānavimohitāḥ.
Bound by a hundred bonds, devoured by wrath and lust, unweariedly occupied in amassing unjust gains which may serve their enjoyment and the satisfaction of their craving, always they think. “To-day I have gained this object of desire, to-morrow I shall have that other: to-day I have so much wealth, more I will get to-morrow. I have killed this my enemy, the rest too I will kill. I am a lord arid king of men, I am perfect, accomplished, strong, happy, fortunate, a privileged enjoyer of the world; I am wealthy, I am of high birth; who is there like unto me? I will sacrifice, I will give, I will enjoy.”
16.16
अनेकचित्तविभ्रान्ता मोहजालसमावृताः ।
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥
anekacittavibhrāntā mohajālasamāvṛtāḥ,
prasaktāḥ kāmabhogeṣu patanti narake’śucau.
Thus occupied by many egoistic ideas, deluded, addicted to the gratification of desire (doing works, but doing them wrongly, acting mightily, but for themselves, for desire, for enjoyment, not for God in themselves and God in man), they fall into the unclean hell of their own evil.
16.17
आत्मसंभाविताः स्तब्धा धनमानमदान्विताः ।
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥
ātmasaṃbhāvitāḥ stabdhā dhanamānamadānvitāḥ,
yajante nāmayajñaiste dambhenāvidhipūrvakam.
They sacrifice and give not in the true order, but from a self-regarding ostentation, from vanity and with a stiff and foolish pride.
16.18
अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः ।
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥
ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ,
māmātmaparadeheṣu pradviṣanto’bhyasūyakāḥ.
In the egoism of their strength and power, in the violence of their wrath and arrogance they hate, despise and belittle the God hidden in themselves and the God in man.
16.19
तानहं द्विषतः क्रुरान्संसारेषु नराधमान् ।
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥
tānahaṃ dviṣataḥ krurānsaṃsāreṣu narādhamān,
kṣipāmyajasramaśubhānāsurīṣveva yoniṣu.
These proud haters (of good and of God), evil, cruel, vilest among men in the world, I cast down continually into more and more Asuric births.
16.20
आसुरीं योनिमापन्ना मूढा जन्मनिजन्मनि ।
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥
āsurīṃ yonimāpannā mūḍhā janmanijanmani,
māmaprāpyaiva kaunteya tato yāntyadhamāṃ gatim.
Cast into Asuric wombs, deluded birth after birth, they find Me not (as they do not seek Me) and sink down into the lowest status of soul-nature.
16.21
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः ।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥
trividhaṃ narakasyedaṃ dvāraṃ nāśanamātmanaḥ,
kāmaḥ krodhastathā lobhastasmādetattrayaṃ tyajet.
Threefold are the doors of Hell, destructive of the soul — desire, wrath and greed: therefore let man renounce these three.
16.22
एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः ।
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥
etairvimuktaḥ kaunteya tamodvāraistribhirnaraḥ,
ācaratyātmanaḥ śreyastato yāti parāṃ gatim.
A man liberated from these doors of darkness, O son of Kunti, follows his own higher good and arrives at the highest soul-status.
16.23
यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः ।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥
yaḥ śāstravidhimutsṛjya vartate kāmakārataḥ,
na sa siddhimavāpnoti na sukhaṃ na parāṃ gatim.
He who, having cast aside the rules of the Shastra, followeth the promptings of desire, attaineth not to perfection, nor happiness, nor the highest soul-status.
16.24
तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥
tasmācchāstraṃ pramāṇaṃ te kāryākāryavyavasthitau,
jñātvā śāstravidhānoktaṃ karma kartumihārhasi.
Therefore let the Shastra be thy authority in determining what ought to be done or what ought not to be done. Knowing what hath been declared by the rules of the Shastra, thou oughtest to work in this world.