Krishna on the Two Kinds of Affliction and the Battle Within

Verse 1 (14.12.1)

द्विविधो जायते व्याधिः शारीरो मानसस्तथा । परस्परं तयोर्जन्म निर्द्वन्द्वं नोपपद्यते ॥

dvividho jāyate vyādhiḥ śārīro mānasastathā | parasparaṃ tayorjanma nirdvandvaṃ nopapadyate

Disease arises in two kinds, bodily and mental. Each is born of the other, and neither occurs free of its pair.

Note on the text: Corrected द्विवोधो → द्विविधो (misprint in Wikisource: dropped/altered syllable; CE dvividho). Line 2 reads nopapadyate where the CE has nopalabhyate (recension variant, kept).

Verse 2 (14.12.2)

शरीरे जायते व्याधिः शारीरः स निगद्यते । मानसे जायते व्याधिर्मानसस्तु निगद्यते ॥

śarīre jāyate vyādhiḥ śārīraḥ sa nigadyate | mānase jāyate vyādhirmānasastu nigadyate

A disease that arises in the body is called bodily, and a disease that arises in the mind is called mental.

Note on the text: Corrected शरीरः → शारीरः (misprint in Wikisource: the adjective needs the long ā, as in the CE's śārīro). No alignment was found; the verse is CE 14.12.2 (śarīre jāyate vyādhiḥ śārīro nātra saṃśayaḥ / mānaso jāyate vyādhir manasy eveti niścayaḥ); Wikisource's lines differ (recension variant, kept).

Verse 3 (14.12.3)

शीतोष्णे चैव वायुश्च गुणा राजञ्शरीरजाः । तेषां गुणानां साम्यं चेत्तदाहुः स्वस्थलक्षणम् ॥

śītoṣṇe caiva vāyuśca guṇā rājañśarīrajāḥ | teṣāṃ guṇānāṃ sāmyaṃ cettadāhuḥ svasthalakṣaṇam

Cold, heat and wind are the qualities that arise in the body, O king. If these qualities are in balance, that is called the mark of health.

Note on the text: No alignment was found; the verse is CE 14.12.3 lines 1-2 (3a, 3c).

Verse 4 (14.12.4)

उष्णेन बाध्यते शीतं शीतेनोष्णं च बाध्यते । उभाभ्यां बध्यते वायुर्विधानमिदमुच्यते ॥

uṣṇena bādhyate śītaṃ śītenoṣṇaṃ ca bādhyate | ubhābhyāṃ badhyate vāyurvidhānamidamucyate

Heat is checked by cold, and cold is checked by heat; the wind is held back by both. This is the remedy that is taught.

Note on the text: Restored from the critical edition: Wikisource prints only one line here (labelled 14-12-4a, with no 4b); line 1 = CE 14.12.3 line 3 (3e: uṣṇena bādhyate śītaṃ śītenoṣṇaṃ ca bādhyate). Line 2 restored from the CE star passage 14.12.3f*0029_01 (ubhābhyāṃ badhyate vāyur vidhānam idam ucyate), which follows 3e in the apparatus. No alignment was found.

Verse 5 (14.12.5)

सत्वं रजस्तमश्चेति त्रय आत्मगुणाः स्मृताः । तेषां गुणानां साम्यं चेत्तदाहुः स्वस्थलक्षणम् ॥

satvaṃ rajastamaśceti traya ātmaguṇāḥ smṛtāḥ | teṣāṃ guṇānāṃ sāmyaṃ cettadāhuḥ svasthalakṣaṇam

Sattva, rajas and tamas are called the three qualities of the self. If these qualities are in balance, that is called the mark of health.

Note on the text: No alignment was found; the verse is CE 14.12.4 lines 1-2 (4a, 4c). Wikisource's सत्वं is a spelling variant of सत्त्वं, kept.

Verse 6 (14.12.6)

तेषामन्यतमोत्सेके विधानमुपदिश्यते । हर्षेण बाध्यते शोको हर्षः शोकेन बाध्यते ॥

teṣāmanyatamotseke vidhānamupadiśyate | harṣeṇa bādhyate śoko harṣaḥ śokena bādhyate

When any one of them predominates, a remedy is prescribed. Joy checks sorrow, and sorrow checks joy.

Note on the text: No alignment was found; line 1 = CE 14.12.4 line 3 (4e), line 2 = CE 14.12.5 line 1 (5a). The CE's star passage 14.12.5b*0030_01 is not in Wikisource's text.

Verse 7 (14.12.7)

कश्चिद्दुःखे वर्तमानः सुखस्य स्मर्तुमिच्छति । कश्चित्सुखे वर्तमानो दुःखस्य स्मर्तुमिच्छति ॥

kaścidduḥkhe vartamānaḥ sukhasya smartumicchati | kaścitsukhe vartamāno duḥkhasya smartumicchati

One who is in sorrow wishes to remember happiness, and another who is in happiness wishes to remember sorrow.

Note on the text: No alignment was found; the verse is CE 14.12.5 lines 2-3 (5c, 5e).

Verse 8 (14.12.8)

स त्वं न दुःखी दुःखस्य न सुखी सुसुखस्य वा । स्मर्तुमिच्छसि कौन्तेय दैवं हि बलवत्तरम् । अथवा ते स्वभावोऽयं येन पार्थावकृष्यसे ॥

sa tvaṃ na duḥkhī duḥkhasya na sukhī susukhasya vā | smartumicchasi kaunteya daivaṃ hi balavattaram | athavā te svabhāvo'yaṃ yena pārthāvakṛṣyase

You, though not now in sorrow, wish to recall sorrow, and though not now in great happiness, to recall great happiness, Kaunteya; for fate is the stronger. Or else this is simply your nature, by which you are being dragged along, Partha.

Note on the text: No alignment was found; the verse is CE 14.12.6 lines 1-2 (6a, 6c: ... diṣṭaṃ hi balavattaram; Wikisource reads दैवं) and line 3 = CE 14.12.7 line 1 (7a).

Verse 9 (14.12.9)

दृष्ट्वा सभागतां कृष्णामेकवस्त्रां रजस्वलाम् । मिषतां पाण्डवेयानां न तस्य स्मर्तुमिच्छसि ॥

dṛṣṭvā sabhāgatāṃ kṛṣṇāmekavastrāṃ rajasvalām | miṣatāṃ pāṇḍaveyānāṃ na tasya smartumicchasi

Of this you do not wish to think: Krishna, in her season and in a single cloth, brought into the assembly before the eyes of the Pandavas.

Note on the text: No alignment was found; the verse is CE 14.12.7 lines 2-3 (7c, 7e); line 2 differs (na tat saṃsmartum icchasi in the CE; recension variant, kept).

Verse 10 (14.12.10)

प्रव्राजनं च नगरादजिनैश्च विवासनम् । महारण्यनिवासश्च न तस्य स्मर्तुमिच्छसि ॥

pravrājanaṃ ca nagarādajinaiśca vivāsanam | mahāraṇyanivāsaśca na tasya smartumicchasi

Your banishment from the city, your being sent away in deerskins, and your life in the great forest: of these you do not wish to think.

Verse 11 (14.12.11)

जटासुरात्परिक्लेशश्चित्रसेनेन चाहवः । सैन्धवाच्च परिक्लेशो न तस्य स्मर्तुमिच्छसि ॥

jaṭāsurātparikleśaścitrasenena cāhavaḥ | saindhavācca parikleśo na tasya smartumicchasi

The torment from Jatasura, the battle with Chitrasena, and the torment from the Saindhava: of these you do not wish to think.

Verse 12 (14.12.12)

पुनरज्ञातचर्यायां कीचकेन पदा वधः । याज्ञसेन्यास्तथा पार्थ न तस्य स्मर्तुमिच्छसि ॥

punarajñātacaryāyāṃ kīcakena padā vadhaḥ | yājñasenyāstathā pārtha na tasya smartumicchasi

And again, in the year of living unknown, the blow to Draupadi from Kichaka's foot, Partha: of this you do not wish to think.

Verse 13 (14.12.13)

यच्च ते द्रोणभीष्माभ्यां युद्धमासीदरिंदम । मनसैकेन योद्धव्यं तत्ते युद्धमुपस्थितम् ॥

yacca te droṇabhīṣmābhyāṃ yuddhamāsīdariṃdama | manasaikena yoddhavyaṃ tatte yuddhamupasthitam

The battle you fought against Drona and Bhishma, O subduer of foes, now another has come to you, which is to be fought with the mind alone.

Note on the text: No alignment was found; the verse is CE 14.12.11 lines 1-2 (11a, 11c).

Verse 14 (14.12.14)

तस्मादभ्युपगन्तव्यं युद्धाय भरतर्षभ । परमव्यक्तरूपस्य पारं युक्त्या स्वकर्मभिः ॥

tasmādabhyupagantavyaṃ yuddhāya bharatarṣabha | paramavyaktarūpasya pāraṃ yuktyā svakarmabhiḥ

Therefore you must take up that battle, O best of the Bharatas, so as to reach, by right method and by your own actions, the far shore of the supreme Unmanifest.

Note on the text: No alignment was found; line 1 = CE 14.12.11 line 3 (11e), line 2 = CE 14.12.12 line 1 (12a: param avyaktarūpasya paraṃ muktvā svakarmabhiḥ; Wikisource reads पारं युक्त्या, a recension variant, kept).

Verse 15 (14.12.15)

यत्र नैव शरैः कार्यं न भृत्यैर्न च बन्धुभिः । आत्मनैकेन योद्धव्यं तत्ते युद्धमुपस्थितम् ॥

yatra naiva śaraiḥ kāryaṃ na bhṛtyairna ca bandhubhiḥ | ātmanaikena yoddhavyaṃ tatte yuddhamupasthitam

In that battle there is no use for arrows, servants or kinsmen; it must be fought by oneself alone. That is the battle that has now come to you.

Note on the text: No alignment was found; the verse is CE 14.12.12 lines 2-3 (12c, 12e).

Verse 16 (14.12.16)

तस्मिन्ननिर्जिते युद्धे कामवस्थां गमिष्यसि । एतज्ज्ञात्वा तु कौन्तेय कृतकृत्यो भविष्यसि ॥

tasminnanirjite yuddhe kāmavasthāṃ gamiṣyasi | etajjñātvā tu kaunteya kṛtakṛtyo bhaviṣyasi

If that battle is not won, what state will you reach? But knowing this, Kaunteya, you will have done all that was to be done.

Verse 17 (14.12.17)

एतां बुद्धिं विनिश्चित्य भूतानामागतिं गतिम् । पितृपैतामहे वृत्ते शाधि राज्यं यथोचितम् ॥

etāṃ buddhiṃ viniścitya bhūtānāmāgatiṃ gatim | pitṛpaitāmahe vṛtte śādhi rājyaṃ yathocitam

Having settled on this understanding of the coming and going of beings, rule the kingdom as is fitting, keeping to the ways of your father and grandfather.

Note on the text: Corrected एथां → एतां (misprint in Wikisource: थ for त; CE etāṃ).