Bhagavad Gita: Chapter 2/Verse 70

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥२- ७०॥

āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat ।
tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī ॥2- 70॥

As waters dissolve into the immovable and stable sea becoming filled, so all desires dissolve into one [who is immovable and stable becoming filled]. That one attains tranquility, not the one who desires desires.  


Word-for-word translations

āpūryamāṇam (present middle participle) (masculine, accusative, singular) = becoming filled 

acalapratiṣṭhaṃ (adjective) (neuter, accusative, singular) = immovable and stable 

samudram (neuter, accusative, singular) = sea

āpas (feminine, nominative, plural) = waters

praviśanti (present indicative, 3rd person, plural) = they dissolve 

yadvat = as

tadvat = so

kāmās (masculine, nominative, plural) = desires

yam (masculine, accusative, singular) = one

praviśanti (present indicative, 3rd person, plural) = they dissolve

sarve (masculine, nominative, plural) = they all

sas (masculine, nominative, singular) = that one

śāntim (feminine, accusative, singular) = tranqulity 

āpnoti (present indicative, 3rd person, singular) = one attains

na (adverb) (indeclinable) = not

kāmakāmī (masculine, nominative, singular) = one who desires desires 

Bhagavad Gita: Chapter 2/Verse 69

या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥२- ६९॥

yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī ।
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ॥2- 69॥

Of all beings which is the night, in that the restrained one is awakened. In that which the beings are awake, that is night of the perceiving sage. 


Word-for-word translations

yā (feminine, nominative, singular) = which

niśā (feminine, nominative, singular) = night

sarvabhūtānām (neuter, genitive, plural) = of all beings  

tasyām (pronoun, 3rd person, feminine, locative, singular) = in that

jāgarti (present indicative, 3rd person, plural) = one is awake

saṃyamī (masculine, nominative, singular) = the restrained one

yasyām (feminine, locative, singular) = in that which 

jāgrati (present indicative, 3rd person, plural) = they are awake 

bhūtāni (neuter, nominative, plural) = beings

sā (feminine, nominative, singular) = that 

niśā (feminine, nominative, singular) = night

paśyatas (present participle) (adjective) (masculine, genitive, singular) = of the perceiving  

munes (masculine, genitive, singular) = of the sage


Commentary

The driving meaning of this verse is one's involvement or non-involvement 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. 

Bhagavad Gita: Chapter 2/Verse 68

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६८॥

tasmādyasya mahābāho nigṛhītāni sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥2- 68॥

Therefore, O Mighty Armed One; of whom the senses on all sides are withdrawn from the objects of the senses; of that one, wisdom is established. 


Word-for-word translations

tasmāt (adverb) (indeclinable) = therefore

yasya (pronoun, masculine, genitive, singular) = of whom

mahābāho (masculine, vocative, singular) = O Mighty Armed One (epithet of Arjuna) 

nigṛhītāni (passive participle) (neuter, nominative, plural) = withdrawn

sarvaśas (adverb) (indeclinable) = on all sides

indriyāṇi (neuter, nominative, plural) = senses

indriyārthebhyas (masculine, ablative, plural) = from the objects of the senses  

tasya (pronoun, masculine, genitive, singular) = of that one

prajñā (feminine, nominative, singular) = wisdom

pratiṣṭhitā (past passive participle) (feminine, nominative, singular) = established 


Commentary

Many previous translations use the word "wisdom" twice in both the relative and correlative clauses of this verse, despite the fact that the word for wisdom is only explicitly indicated in the Sanskrit in the correlative clause. The previous translations also takes out the word "therefore", which can be incorporated with ease.  

Bhagavad Gita: Chapter 2/Verse 67

इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥२- ६७॥

indriyāṇāṃ hi caratāṃ yanmano'nu vidhīyate ।
tadasya harati prajñāṃ vāyurnāvamivāmbhasi ॥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. 


Word-for-word translation

indriyāṇām (neuter, genitive, plural) = of the senses 

hi (adverb) (indeclinable) = indeed

caratām (present participle) (masculine, genitive, plural) = moving about

yad (relative pronoun) (neuter, nominative, singular) = which

manas (neuter, nominative, singular) = mind

anu (indeclinable) = following

vidhīyate (present passive, 3rd person, singular) = it is guided 

tad (correlative pronoun) (neuter, nominative, singular) = that

asya (pronoun, masculine, genitive, singular) = one's

harati (present tense, 3rd person, singular)= it carries away

prajñām (feminine, accusative, singular) = wisdom 

vāyus (masculine, nominative, singular) = wind

nāvam (feminine, accusative, singular) = boat

iva (indeclinable) = like

ambhasi (neuter, locative, singular) = on the water


Commentary

My translation is a bit different from previous translations in that I really stick to the literal syntax of the verse. Most other translations ignore or modify some of the syntax to focus on making a smoother sounding verse in English. 

The indeclinable prefix "anu" meaning "following" and the verb "vidhīyate" meaning "it is guided" conveys a sense of being "led".  

Bhagavad Gita: Chapter 2/Verse 66

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥२- ६६॥

nāsti buddhirayuktasya na cāyuktasya bhāvanā ।
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ॥2- 66॥

There is no intelligence of the uncontrolled and no reflection of the uncontrolled and of the distracted there is no tranquility. Whence is the happiness of the non-tranquil?

Word-for-word translations

na (adverb) (indeclinable) = not 

asti (present indicative, 3rd person, singular) = is

buddhis (feminine, nominative, singular) = intelligence

ayuktasya (masculine, genitive, singular) = of the uncontrolled 

na (adverb) (indeclinable) = not 

ca (conjunction) (indeclinable) = and

ayuktasya (masculine, genitive, singular) = of the uncontrolled

bhāvanā (feminine, nominative, singular) = reflection 

na (adverb) (indeclinable) = not 

ca (conjunction) (indeclinable) = and

abhāvayatas (masculine, genitive, singular) = of the distracted 

śāntis (feminine, nominative, singular) = tranquility

aśāntasya (masculine, genitive, singular) = of the non-tranquil 

kutas (interrogative) (indeclinable) = whence 

sukham (neuter, accusative, singular) = happiness


Commentary

There are several words that have various meanings in this verse, so translating the words into English is hard to do with just one word. "Buddhis" can mean "intelligence", "wisdom", "understand", etc. "Ayuktasya" can mean "unjoined" (coming from the root verb "yuj" meaning to join"), "unfit", "wrong", etc. I like the translation of "uncontrolled" because it brings forth a meaning of not being "yoked" to something that keeps one on their course. "Bhāvanā" can mean "reflection", "contemplation", "right conception", etc. 

Bhagavad Gita: Chapter 2/Verse 65

प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥२- ६५॥

prasāde sarvaduḥkhānāṃ hānirasyopajāyate ।
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate ॥2- 65॥

Withdrawal of all misfortunes, it is born of him in tranquility. Indeed, of the mind that is tranquil, at once intelligence becomes steady. 

Word-for-word translations

prasāde (masculine, locative, singular) = in tranquility 

sarvaduḥkhānām (sarva + duḥkhānām) (neuter, genitive, plural) = of all misfortunes 

hānis (feminine, nominative, singular) = withdrawal

asya (pronoun, masculine, genitive, singular) = of him 

upajāyate (present indicative, passive, 3rd person, singular) = it is born

prasannacetasas (prasanna + cetasas) (neuter, genitive, singular) = of the mind that is tranquil 

hi (adverb) (indeclinable) = indeed

āśu (adverb) (indeclinable) = at once

buddhis (feminine, nominative, singular) = intelligence

paryavatiṣṭhate (present indicative, 3rd person, singular) = it becomes steady

Bhagavad Gita: Chapter 2/Verse 64

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥२- ६४॥

rāgadveṣaviyuktaistu viṣayānindriyaiścaran ।
ātmavaśyairvidheyātmā prasādamadhigacchati ॥2- 64॥

With detachments from desire and hatred, even though one is moving about the objects by the senses. With self-restraints, the self-controlled one attains tranquility. 

Word-for-word translations 

rāgadveṣaviyuktais (rāga + dveṣa + viyuktais) (compound) (masculine, instrumental, plural) = with detachments from desire and hatred 

tu (conjunction) (indeclinable) = even though

viṣayān (masculine, accusative, plural) = about the objects

indriyaiś (neuter, instrumental, plural) = by the senses 

caran (masculine, nominative, singular) = one is moving


ātmavaśyais (masculine, instrumental, plural) = with self-restraints 

vidheyātmā (vidheya + ātmā) (compound) (masculine, nominative, singular) = the self controlled one

prasādam (masculine, accusative, singular) = tranquility 

adhigacchati (present indicative, active, 3rd person, singular) = one attains

Bhagavad Gita: Chapter 2/Verse 63

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२- ६३॥

krodhādbhavati saṃmohaḥ saṃmohātsmṛtivibhramaḥ ।
smṛtibhraṃśādbuddhināśo buddhināśātpraṇaśyati ॥2- 63॥

From anger arises insensibility; from insensibility, perseveration of memory; from perseveration of memory, loss of discernment; from loss of discernment, one is vanquished. 


Word-for-word translations

krodhāt (masculine, ablative, singular) = from anger

bhavati (present indicative, 3rd person, singular) = it arises

saṃmohas (masculine, nominative, singular) = insensibility

saṃmohāt (masculine, ablative, singular) = from insensibility

smṛtivibhramas (smṛti + vibhramas) (compound) (masculine, nominative, singular) = perseveration of memory 


smṛtibhraṃśāt (masculine, ablative, singular) = from perseveration of memory

buddhināśas (masculine, nominative, singular) = loss of discernment

buddhināśāt (masculine, ablative, singular) = from loss of discernment

praṇaśyati (present indicative, 3rd person, singular) = one is vanquished  


Commentary


This verse continues from the previous verse in describing the chain of psychological events that occur when someone is attached to objects that grasp the senses. I decided to use the word "perseveration of memory" for "smṛtivibhramas" because "smṛti" means "memory" and "vibhrama" means "perturbation" or "rolling or whirling about". This verse really hits home for me with my own life circumstances that angered me and hearing of others people's life circumstances that angered them. We talk about these memories like a "broken record" causing a "perseveration of memory". I really love the wisdom of the previous verse and this verse. 

Bhagavad Gita: Chapter 2/Verse 62

Chapter 2/Verse 62

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥२- ६२॥

dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate ।
saṅgātsaṃjāyate kāmaḥ kāmātkrodho'bhijāyate ॥2- 62॥

Of a man contemplating objects; in them, attachment is born; from attachment, desire is born; from desire, anger is born.  


Word-for-word translations


dhyāyatas (present active participle) (masculine, genitive, singular) = of contemplating

viṣayān (masculine, accusative, plural) = objects

puṃsas (masculine, genitive, singular) = of a man

saṅgas (masculine, nominative, singular) = attachment 

teṣu (masculine, locative, plural) = in them 

upajāyate (present indicative, passive, 3rd person, plural) = it is born

saṅgāt (masculine, ablative, singular) = from attachment 

saṃjāyate (present indicative, passive, 3rd person, plural) = it is born

kāmas (masculine, nominative, singular) = desire

kāmāt (masculine, ablative, singular) = from desire

krodhas (masculine, nominative, singular) = anger

abhijāyate (present indicative, passive, 3rd person, singular) = it is born 


Commentary

"upajāyate", "saṃjāyate", and "abhijāyate" have varying prefixes to the verb "jāyate" meaning "born". These prefixes are usually rationalized as being pleonastic (not altering the basic meaning of the word), but I do find it interesting that "upa" means "towards", "sam" means "together", and "abhi" 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. 

Bhagavad Gita: Chapter 2/Verse 61

तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६१॥

tāni sarvāṇi saṃyamya yukta āsīta matparaḥ ।
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ॥2- 61॥

Having restrained all these [senses]; disciplined, he should sit, devoted to me. Of whom the senses are controlled; of that, understanding is established. 


Word-for-word translations

tāni (3rd person, pronoun, neuter, accusative, plural) = these

sarvāṇi (neuter, accusative, plural) = all

saṃyamya (gerund) (indeclinable) = having restrained

yukta (past passive participle) (masculine, nominative, singular) = disciplined

āsīta (optative, 3rd person, singular) = he should sit

matparas (masculine, nominative, singular) = devoted to me

vaśe (masculine, locative, singular) = in control

hi (adverb) (indeclinable) = indeed

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

indriyāṇi (neuter, nominative, plural) = senses 

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

prajñā (feminine, nominative, singular) = understanding 

pratiṣṭhitā (past passive participle) (feminine, nominative, singular) = established

Bhagavad Gita: Chapter 2/Verse 60

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२- ६०॥

yatato hyapi kaunteya puruṣasya vipaścitaḥ ।
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ॥2- 60॥

O Son-of-Kuntī, the tormenting senses forcibly seize the mind, indeed even of the striving man of wisdom. 

Word-for-word translation

yatatas (adjective) (masculine, genitive, singular) = of the striving 

hi (adverb) (indeclinable) = indeed

api (adverb) (indeclinable) = even

kaunteya (masculine, vocative, singular) = O Son-of-Kuntī (epithet for Arjuna)

puruṣasya (masculine, genitive, singular) = of the man

vipaścitas (adjective) (masculine, genitive, singular) = of wisdom

indriyāṇi (neuter, nominative, plural) = the senses

pramāthīni (adjective) (neuter, nominative, plural) = tormenting

haranti (present indicative, 3rd person, plural) = they seize

prasabham (adverb) (indeclinable) = forcibly 

manas (neuter, accusative, singular) = mind

Commentary

This verse gives one a lot of practice in the declension forms with consonant endings of "t". 

The Bhagavad Gita by Winthrop Sargeant

Last week I found the Winthrop Sargeant translation of the Bhagavad Gita. This translation was further refined by Christopher Key Chapple. The combined work of Winthrop Sargeant and Christopher Key Chapple created a very detailed translation, which my current translation is mimicking in style. I feel fortunate to have found this translation because now I can double-check all my grammar detail against it. I was going to publish my translation of the Bhagavad Gita, but after comparing a few verses of my translation against the Sargeant version I will not publish my translation. Sargeant's version has a few minor grammar errors, but overall I am very impressed with it. I will still post my Bhagavad Gita translation to Blogger and maybe make my translation as a free pdf to post online after I am done with the translation. I will seek some other text to translate in extreme detail many years from now.

The Bhagavad Gita by Winthrop Sargeant

Bhagavad Gita: Chapter 2/Verse 59

विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥२- ५९॥

viṣayā vinivartante nirāhārasya dehinaḥ ।

rasavarjaṃ raso'pyasya paraṃ dṛṣṭvā nivartate ॥2- 59॥

Objects of the senses cease for the embodied ones who don't seek, at the exclusion of desire. Desire also ceases having seen the supreme of that. 


Word-for-word translations

viṣayās (masculine, nominative, plural) = objects of the senses 

vinivartante (present tense, 3rd person, plural) = cease 

nirāhārasya (masculine, genitive, singular) = of the non-seeking

dehinas (masculine, accusative, plural) = the embodied ones 


rasavarjam (masculine, accusative, singular) = exclusion of the desire

rasas (masculine, nominative, singular) = desire

api (adverb) (indeclinable) = also

asya (demonstrative pronoun, masculine , genitive, singular) = of that   

param (masculine, accusative, singular) = the supreme 

dṛṣṭvā (gerund) (indeclinable) = having seen 

nivartate (present tense, 3rd person, singular) = it ceases 


Commentary

"Nirāhārasya" is a very important word in this verse. It can mean "of the abstainers of food", which some translations use. 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 can mean "taste" or "flavor". But, once again, I feel another 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 extinguish. It takes something "param" (supreme) to desire to overcome desire. Which 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". 

Bhagavad Gita: Chapter 2/Verse 58

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५८॥

yadā saṃharate cāyaṃ kūrmo'ṅgānīva sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥2- 58॥

And when one withdraws all the senses from the objects of the senses like limbs of the tortoise.  Of that, understanding is established. 


Word-for-word translations

yadā (relative adverb) (indeclinable) = when 

saṃharate (present tense, 3rd person, singular) = one withdraws 

ca (conjunction) (indeclinable) = and

ayam (demonstrative pronoun, masculine, nominative, singular) = the

kūrmas (masculine, nominative, singular) = tortoise

aṅgāni (neuter, nominative, plural) = limbs

iva (preposition) (indeclinable) = like (follows word to which it refers) 

sarvaśas (adverb) (indeclinable) = all


indriyāṇi (neuter, accusative, plural) = senses 

indriyārthebhyas (indriya + arthebhyas) (compound) (masculine, ablative, plural) = from the object of the senses 

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

prajñā (feminine, nominative, singular) = understanding 

pratiṣṭhitā (feminine, nominative, singular) = established


Commentary 

Relative and correlative markers in this verse really help in the breaking down this verse into manageable parts. Just like the preposition "iva" meaning "like" in this verse. The conjunction "ca" meaning "and" in this verse is often left out in previous translations. The demonstrative pronoun often means "this" or "that", but in the verse it means "the".