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Chapter 146 verses
Arjuna Viṣāda Yoga
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Chapter 272 verses
Sāṅkhya Yoga
साङ्ख्ययोग
Chapter 343 verses
Karma Yoga
कर्मयोग
Chapter 442 verses
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Chapter 647 verses
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Chapter 730 verses
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Chapter 828 verses
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Chapter 934 verses
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राजविद्याराजगुह्ययोग
Chapter 1042 verses
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Chapter 1155 verses
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Chapter 1220 verses
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Chapter 1335 verses
Kṣetra Kṣetrajña Vibhāga Yoga
क्षेत्रक्षेत्रज्ञविभागयोग
Chapter 1427 verses
Guṇatraya Vibhāga Yoga
गुणत्रयविभागयोग
Chapter 1520 verses
Puruṣottama Yoga
पुरुषोत्तमयोग
Chapter 1624 verses
Daivāsura Sampad Vibhāga Yoga
दैवासुरसम्पद्विभागयोग
Chapter 1728 verses
Śraddhātraya Vibhāga Yoga
श्रद्धात्रयविभागयोग
Chapter 1878 verses
Mokṣa Sannyāsa Yoga
मोक्षसंन्यासयोग

Chapter 2 – Sāṅkhya Yoga

Verse 2.10

तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरूभयोर्मध्ये विषीदन्तमिदं वचः ॥ १० ॥

Transliteration

tam uvāca hṛṣīkeśaḥ prahasann iva bhārata senayor ubhayor madhye viṣīdantam idaṁ vacaḥ

Synonyms

tam — unto him; uvāca — said; hṛṣīkeśaḥ — the master of the senses, Kṛṣṇa; prahasan — smiling; iva — like that; bhārata — O Dhṛtarāṣṭra, descendant of Bharata; senayoḥ — of the armies; ubhayoḥ — of both parties; madhye — between; viṣīdantam — unto the lamenting one; idam — the following; vacaḥ — words.

Translation

O descendant of Bharata, at that time Kṛṣṇa, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.

Purport

The talk was going on between intimate friends, namely the Hṛṣīkeśa and the Guḍākeśa. As friends, both of them were on the same level, but one of them voluntarily became a student of the other. Kṛṣṇa was smiling because a friend had chosen to become a disciple. As Lord of all, He is always in the superior position as the master of everyone, and yet the Lord agrees to be a friend, a son or a lover for a devotee who wants Him in such a role. But when He was accepted as the master, He at once assumed the role and talked with the disciple like the master – with gravity, as it is required. It appears that the talk between the master and the disciple was openly exchanged in the presence of both armies so that all were benefited. So the talks of Bhagavad-gītā are not for any particular person, society, or community, but they are for all, and friends or enemies are equally entitled to hear them.