Chapter 2
Chapter 2: Sankhya Yoga
The Yoga of Knowledge
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Verse 2.1
sañjaya uvāca
taṁ tathā kṛpayāviṣṭam aśru-pūrṇākulekṣaṇam |
viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ ||1||
sanjaya uvacha
tan tatha kripayavishtam ashru-purnakulekshanam |
vishidantam idam vakyam uvacha madhusudanah ||1||
Translation: Sanjaya said: To him who was thus overwhelmed with pity, whose eyes were filled with tears and agitated, and who was despairing, Madhusudana (Krishna) spoke these words.
Verse 2.2
śrī-bhagavān uvāca
kutas tvā kaśmalam idaṁ viṣame samupasthitam |
anārya-juṣṭam asvargyam akīrti-karam arjuna ||2||
shri-bhagavan uvacha
kutas tva kashmalam idam vishame samupasthitam |
anarya-jushtam asvargyam akirti-karam arjuna ||2||
Translation: The Supreme Lord said: O Arjuna, from where has this delusion come upon you in this moment of crisis? It is not practiced by honorable men, it does not lead to higher realms, and it brings disgrace.
Verse 2.3
klaibyaṁ mā sma gamaḥ pārtha naitat tvayy upapadyate |
kṣudraṁ hṛdaya-daurbalyaṁ tyaktvottiṣṭha parantapa ||3||
klaibyam ma sma gamah partha naitat tvayy upapadyate |
kshudram hridaya-daurbalyan tyaktvottishtha parantapa ||3||
Translation: O son of Pritha, do not yield to unmanliness; it does not suit you. O chastiser of enemies, abandon this petty weakness of heart and arise!
Verse 2.4
arjuna uvāca
kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana |
iṣubhiḥ pratiyotsyāmi pūjārhāv arisūdana ||4||
arjuna uvacha
katham bhishmam aham sankhye dronan cha madhusudana |
ishubhih pratiyotsyami pujarhav arisudana ||4||
Translation: Arjuna said: O Madhusudana, destroyer of enemies, how can I fight with arrows in battle against Bhishma and Drona, who are worthy of my reverence?
Verse 2.5
gurūn ahatvā hi mahānubhāvān
śreyo bhoktuṁ bhaikṣyam apīha loke |
hatvārtha-kāmāṁs tu gurūn ihaiva
bhuñjīya bhogān rudhira-pradigdhān ||5||
gurun ahatva hi mahanubhavan
shreyo bhoktum bhaikshyam apiha loke |
hatvartha-kamams tu gurun ihaiva
bhunjiya bhogan rudhira-pradigdhan ||5||
Translation: It is better to live in this world by begging than to kill these great and noble elders. By killing these elders who desire earthly gains, I would only be enjoying pleasures stained with blood.
Verse 2.6
na caitad vidmaḥ kataran no garīyo
yad vā jayema yadi vā no jayeyuḥ |
yān eva hatvā na jijīviṣāmas
te ’vasthitāḥ pramukhe dhārtarāṣṭrāḥ ||6||
na chaitad vidmah kataran no gariyo
yad va jayema yadi va no jayeyuh |
yan eva hatva na jijivishamas
te ’vasthitah pramukhe dhartarashtrah ||6||
Translation: Nor do we know which is better for us: conquering them or being conquered by them. Even after killing them we would not wish to live, yet those very sons of Dhritarashtra stand assembled before us.
Verse 2.7
kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ |
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam ||7||
karpanya-doshopahata-svabhavah
prichchhami tvan dharma-sammudha-chetah |
yach chhreyah syan nishchitam bruhi tan me
shishyas te ’ham shadhi man tvam prapannam ||7||
Translation: My natural disposition is overcome by the flaw of weakness, and my mind is confused regarding duty. I ask You to tell me decisively what is best for me. I am Your disciple; please instruct me, who have surrendered unto You.
Verse 2.8
na hi prapaśyāmi mamāpanudyād
yac chokam ucchoṣaṇam indriyāṇām |
avāpya bhūmāv asapatnam ṛddhaṁ
rājyaṁ surāṇām api cādhipatyam ||8||
na hi prapashyami mamapanudyad
yach chhokam uchchhoshanam indriyanam |
avapya bhumav asapatnam riddham
rajyam suranam api chadhipatyam ||8||
Translation: I cannot see any means to dispel this grief that is drying up my senses, even if I were to obtain a prosperous and unrivaled kingdom on earth or lordship over the gods.
Verse 2.9
sañjaya uvāca
evam uktvā hṛṣīkeśaṁ guḍākeśaḥ parantapaḥ |
na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha ||9||
sanjaya uvacha
evam uktva hrishikeshan gudakeshah parantapah |
na yotsya iti govindam uktva tushnim babhuva ha ||9||
Translation: Sanjaya said: Having spoken thus to Hrishikesha, Gudakesha (Arjuna), the chastiser of foes, said to Govinda, “I shall not fight,” and fell silent.
Verse 2.10
tam uvāca hṛṣīkeśaḥ prahasann iva bhārata |
senayor ubhayor madhye viṣīdantam idaṁ vacaḥ ||10||
tam uvacha hrishikeshah prahasann iva bharata |
senayor ubhayor madhye vishidantam idam vachah ||10||
Translation: O descendant of Bharata, at that time, Hrishikesha, smiling softly amidst both armies, spoke these words to the despairing Arjuna.
Verse 2.11
śrī-bhagavān uvāca
aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase |
gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ ||11||
shri-bhagavan uvacha
ashochyan anvashochas tvam prajna-vadamsh cha bhashase |
gatasun agatasumsh cha nanushochanti panditah ||11||
Translation: The Supreme Lord said: You are mourning for that which is not worthy of grief, yet you speak words of wisdom. The truly wise mourn neither for the living nor for the dead.
Verse 2.12
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ |
na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param ||12||
na tvevahan jatu nasam na tvam neme janadhipah |
na chaiva na bhavishyamah sarve vayam atah param ||12||
Translation: Never was there a time when I did not exist, nor you, nor all these kings; nor shall any of us ever cease to be in the future.
Verse 2.13
dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā |
tathā dehāntara-prāptir dhīras tatra na muhyati ||13||
dehino ’smin yatha dehe kaumaram yauvanan jara |
tatha dehantara-praptir dhiras tatra na muhyati ||13||
Translation: Just as the embodied soul continuously passes in this body from childhood to youth to old age, similarly, the soul acquires another body at death. A sober person is not bewildered by such a change.
Verse 2.14
mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkhadāḥ |
āgamāpāyino ’nityās tāṁs titikṣasva bhārata ||14||
matra-sparshas tu kaunteya shitoshna-sukha-duhkhadah |
agamapayino ’nityas tams titikshasva bharata ||14||
Translation: O son of Kunti, the contact of the senses with their objects gives rise to feelings of heat and cold, happiness and distress. They come and go and are temporary. O descendant of Bharata, you must learn to tolerate them.
Verse 2.15
yaṁ hi na vyathayanty ete puruṣaṁ puruṣarṣabha |
sama-duḥkha-sukhaṁ dhīraṁ so ’mṛtatvāya kalpate ||15||
yam hi na vyathayanty ete purusham purusharshabha |
sama-duhkha-sukhan dhiram so ’mritatvaya kalpate ||15||
Translation: O best among men, the steady person who is not troubled by these, who remains equal in distress and happiness, becomes eligible for liberation.
Verse 2.16
nāsato vidyate bhāvo nābhāvo vidyate sataḥ |
ubhayor api dṛṣṭo ’ntas tvanayos tattva-darśibhiḥ ||16||
nasato vidyate bhavo nabhavo vidyate satah |
ubhayor api drishto ’ntas tvanayos tattva-darshibhih ||16||
Translation: That which is transient (unreal) has no true existence, and that which is eternal (real) never ceases to be. The seers of truth have concluded this by studying the nature of both.
Verse 2.17
avināśi tu tad viddhi yena sarvam idaṁ tatam |
vināśam avyayasyāsya na kaścit kartum arhati ||17||
avinashi tu tad viddhi yena sarvam idan tatam |
vinasham avyayasyasya na kashchit kartum arhati ||17||
Translation: Know that to be indestructible by which all this universe is pervaded. No one is able to destroy this imperishable soul.
Verse 2.18
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ |
anāśino ’prameyasya tasmād yudhyasva bhārata ||18||
antavanta ime deha nityasyoktah sharirinah |
anashino ’prameyasya tasmad yudhyasva bharata ||18||
Translation: These material bodies of the eternal, indestructible, and immeasurable embodied soul are said to be perishable. Therefore, O descendant of Bharata, fight!
Verse 2.19
ya enaṁ vetti hantāraṁ yaś cainaṁ manyate hatam |
ubhau tau na vijānīto nāyaṁ hanti na hanyate ||19||
ya enam vetti hantaram yash chainam manyate hatam |
ubhau tau na vijanito nayam hanti na hanyate ||19||
Translation: He who thinks that the soul is the killer, and he who thinks that it is killed, both are ignorant. The soul neither kills nor is killed.
Verse 2.20
na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ |
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre ||20||
na jayate mriyate va kadachin
nayam bhutva bhavita va na bhuyah |
ajo nityah shashvato ’yam purano
na hanyate hanyamane sharire ||20||
Translation: The soul is never born nor does it ever die; nor having once existed, does it ever cease to be. It is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain.
Verse 2.21
vedāvināśinaṁ nityaṁ ya enam ajam avyayam |
kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam ||21||
vedavinashinam nityam ya enam ajam avyayam |
katham sa purushah partha kan ghatayati hanti kam ||21||
Translation: O Partha, how can a person who knows that the soul is indestructible, eternal, unborn, and inexhaustible, kill anyone or cause anyone to be killed?
Verse 2.22
vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro ’parāṇi |
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī ||22||
vasamsi jirnani yatha vihaya
navani grihnati naro ’parani |
tatha sharirani vihaya jirnany
anyani samyati navani dehi ||22||
Translation: Just as a person sheds worn-out garments and puts on new ones, likewise, at the time of death, the embodied soul casts off its worn-out body and enters a new one.
Verse 2.23
nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ |
na cainaṁ kledayanty āpo na śoṣayati mārutaḥ ||23||
nainan chhindanti shastrani nainan dahati pavakah |
na chainan kledayanty apo na shoshayati marutah ||23||
Translation: Weapons cannot cut this soul, fire cannot burn it, water cannot moisten it, and the wind cannot dry it.
Verse 2.24
acchedyo ’yam adāhyo ’yam akledyo ’śoṣya eva ca |
nityaḥ sarva-gataḥ sthāṇur acalo ’yaṁ sanātanaḥ ||24||
achchhedyo ’yam adahyo ’yam akledyo ’shoshya eva cha |
nityah sarva-gatah sthanur achalo ’yam sanatanah ||24||
Translation: This soul is unbreakable and incombustible; it can neither be dampened nor dried. It is everlasting, all-pervading, unchangeable, immovable, and eternally the same.
Verse 2.25
avyakto ’yam acintyo ’yam avikāryo ’yam ucyate |
tasmād evaṁ viditvainam nānuśocitum arhasi ||25||
avyakto ’yam achintyo ’yam avikaryo ’yam uchyate |
tasmad evam viditvainam nanushochitum arhasi ||25||
Translation: The soul is said to be invisible, inconceivable, and immutable. Knowing this, you should not grieve for the body.
Verse 2.26
atha cainaṁ nitya-jātaṁ nityaṁ vā manyase mṛtam |
tathāpi tvaṁ mahā-bāho naivaṁ śocitum arhasi ||26||
atha chainam nitya-jatam nityam va manyase mritam |
tathapi tvam maha-baho naivam shochitum arhasi ||26||
Translation: If, however, you think that the soul is perpetually born and always dies, even then, O mighty-armed Arjuna, you should not lament like this.
Verse 2.27
jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca |
tasmād aparihārye ’rthe na tvaṁ śocitum arhasi ||27||
jatasya hi dhruvo mrityur dhruvan janma mritasya cha |
tasmad apariharye ’rthe na tvam shochitum arhasi ||27||
Translation: For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.
Verse 2.28
avyaktādīni bhūtāni vyakta-madhyāni bhārata |
avyakta-nidhanāny eva tatra kā paridevanā ||28||
avyaktadini bhutani vyakta-madhyani bharata |
avyakta-nidhanany eva tatra ka paridevana ||28||
Translation: All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?
Verse 2.29
āścarya-vat paśyati kaścid enam
āścarya-vad vadati tathaiva cānyaḥ |
āścarya-vac cainam anyaḥ śṛṇoti
śrutvāpy enaṁ veda na caiva kaścit ||29||
ashcharya-vat pashyati kashchid enam
ashcharya-vad vadati tathaiva chanyah |
ashcharya-vach chainam anyah shrinoti
shrutvapy enam veda na chaiva kashchit ||29||
Translation: Some look upon the soul as amazing, some describe it as amazing, and some hear of it as amazing, while others, even after hearing about it, cannot understand it at all.
Verse 2.30
dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata |
tasmāt sarvāṇi bhūtāni na tvaṁ śocitum arhasi ||30||
dehi nityam avadhyo ’yan dehe sarvasya bharata |
tasmat sarvani bhutani na tvam shochitum arhasi ||30||
Translation: O descendant of Bharata, the soul that dwells within the body of every living entity is indestructible. Therefore, you need not mourn for any living being.
Verse 2.31
sva-dharmam api cāvekṣya na vikampitum arhasi |
dharmyād dhi yuddhāc chreyo ’nyat kṣatriyasya na vidyate ||31||
sva-dharmam api chavekshya na vikampitum arhasi |
dharmyad dhi yuddhach chhreyo ’nyat kshatriyasya na vidyate ||31||
Translation: Considering your specific duty as a Kshatriya (warrior), you should know that there is no better engagement for you than fighting for religious principles; and so there is no need for hesitation.
Verse 2.32
yadṛcchayā copapannaṁ svarga-dvāram apāvṛtam |
sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam ||32||
yadrichchhaya chopapannam svarga-dvaram apavritam |
sukhinah kshatriyah partha labhante yuddham idrisham ||32||
Translation: O Partha, happy are the Kshatriyas to whom such fighting opportunities come unsought, opening for them the doors to the heavenly planets.
Verse 2.33
atha cet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi |
tataḥ sva-dharmaṁ kīrtiṁ ca hitvā pāpam avāpsyasi ||33||
atha chet tvam iman dharmyam sangramam na karishyasi |
tatah sva-dharman kirtin cha hitva papam avapsyasi ||33||
Translation: If, however, you do not perform your religious duty of fighting, then you will certainly incur sin for neglecting your duties and thus lose your reputation as a fighter.
Verse 2.34
akīrtiṁ cāpi bhūtāni kathayiṣyanti te ’vyayām |
saṁbhāvitasya cākīrtir maraṇād atiricyate ||34||
akirtin chapi bhutani kathayishyanti te ’vyayam |
sambhavitasya chakirtir maranad atirichyate ||34||
Translation: People will always speak of your infamy, and for a respectable person, dishonor is worse than death.
Verse 2.35
bhayād raṇād uparataṁ maṁsyante tvāṁ mahā-rathāḥ |
yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam ||35||
bhayad ranad uparatam mamsyante tvam maha-rathah |
yeshan cha tvam bahumato bhutva yasyasi laghavam ||35||
Translation: The great generals who have esteemed your name and honor will think that you have left the battlefield out of fear, and thus they will consider you insignificant.
Verse 2.36
avācya-vādāṁś ca bahūn vadiṣyanti tavāhitāḥ |
nindantas tava sāmarthyaṁ tato duḥkhataraṁ nu kim ||36||
avachya-vadamsh cha bahun vadishyanti tavahitah |
nindantas tava samarthyan tato duhkhataram nu kim ||36||
Translation: Your enemies will describe you with many unkind words and scorn your ability. What could be more painful for you than that?
Verse 2.37
hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm |
tasmād uttiṣṭha kaunteya yuddhāya kṛta-niścayaḥ ||37||
hato va prapsyasi svargan jitva va bhokshyase mahim |
tasmad uttishtha kaunteya yuddhaya krita-nishchayah ||37||
Translation: O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.
Verse 2.38
sukha-duḥkhe same kṛtvā lābhālābhau jayājayau |
tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi ||38||
sukha-duhkhe same kritva labhalabhau jayajayau |
tato yuddhaya yujyasva naivam papam avapsyasi ||38||
Translation: Fight for the sake of fighting, treating alike happiness and distress, loss and gain, victory and defeat. By doing so, you shall never incur sin.
Verse 2.39
eṣā te ’bhihitā sāṅkhye buddhir yoge tv imāṁ śṛṇu |
buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi ||39||
esha te ’bhihita sankhye buddhir yoge tv imam shrinu |
buddhya yukto yaya partha karma-bandham prahasyasi ||39||
Translation: Thus far I have described this knowledge to you through analytical study (Sankhya). Now listen as I explain it in terms of working without fruitive results (Karma-yoga). O son of Pritha, when you act in such knowledge, you can free yourself from the bondage of works.
Verse 2.40
nehābhikrama-nāśo ’sti pratyavāyo na vidyate |
svalpam apy asya dharmasya trāyate mahato bhayāt ||40||
nehabhikrama-nasho ’sti pratyavayo na vidyate |
svalpam apy asya dharmasya trayate mahato bhayat ||40||
Translation: In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
Verse 2.41
vyavasāyātmikā buddhir ekeha kuru-nandana |
bahu-śākhā hy anantāś ca buddhayo ’vyavasāyinām ||41||
vyavasayatmika buddhir ekeha kuru-nandana |
bahu-shakha hy anantash cha buddhayo ’vyavasayinam ||41||
Translation: Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.
Verse 2.42
yām imāṁ puṣpitāṁ vācaṁ pravadanty avipaścitaḥ |
veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ ||42||
yam imam pushpitam vacham pravadanty avipashchitah |
veda-vada-ratah partha nanyad astiti vadinah ||42||
Translation: Men of lesser knowledge are strongly attached to the flowery words of the Vedas and say that there is nothing else than this.
Verse 2.43
kāmātmānaḥ svarga-parā janma-karma-phala-pradām |
kriyā-viśeṣa-bahulāṁ bhogaiśvarya-gatiṁ prati ||43||
kamatmanah svarga-para janma-karma-phala-pradam |
kriya-vishesha-bahulam bhogaishvarya-gatim prati ||43||
Translation: Being desirous of sensory enjoyment and opulence, they recommend various fruitive activities for elevation to the heavenly realms, resulting in good birth, power and other rewards.
Verse 2.44
bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām |
vyavasāyātmikā buddhiḥ samādhau na vidhīyate ||44||
bhogaishvarya-prasaktanan tayapahrita-chetasam |
vyavasayatmika buddhih samadhau na vidhiyate ||44||
Translation: Those whose minds are thus bewildered by flowery words, being attached to enjoyment and power, do not attain the resolute determination for devotional service to the Supreme.
Verse 2.45
traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna |
nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān ||45||
traigunya-vishaya veda nistraigunyo bhavarjuna |
nirdvandvo nitya-sattva-stho niryoga-kshema atmavan ||45||
Translation: The Vedas deal mainly with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.
Verse 2.46
yāvān artha udapāne sarvataḥ samplutodake |
tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ ||46||
yavan artha udapane sarvatah samplutodake |
tavan sarveshu vedeshu brahmanasya vijanatah ||46||
Translation: All the purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas are served for one who knows the truth behind them.
Verse 2.47
karmaṇy evādhikāras te mā phaleṣu kadācana |
mā karma-phala-hetur bhūr mā te saṅgo ’stv akarmaṇi ||47||
karmany evadhikaras te ma phaleshu kadachana |
ma karma-phala-hetur bhur ma te sango ’stv akarmani ||47||
Translation: You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, nor be attached to not doing your duty.
Verse 2.48
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya |
siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate ||48||
yoga-sthah kuru karmani sangan tyaktva dhananjaya |
siddhy-asiddhyoh samo bhutva samatvam yoga uchyate ||48||
Translation: Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
Verse 2.49
dūreṇa hy avaraṁ karma buddhi-yogād dhanañjaya |
buddhau śaraṇam anviccha kṛpaṇāḥ phala-hetavaḥ ||49||
durena hy avaran karma buddhi-yogad dhananjaya |
buddhau sharanam anvichchha kripanah phala-hetavah ||49||
Translation: O Dhananjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.
Verse 2.50
buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte |
tasmād yogāya yujyasva yogaḥ karmasu kauśalam ||50||
buddhi-yukto jahatiha ubhe sukrita-dushkrite |
tasmad yogaya yujyasva yogah karmasu kaushalam ||50||
Translation: A man engaged in devotional service rids himself of both good and bad reactions even in this life. Therefore strive for yoga, which is the art of all work.
Verse 2.51
karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣiṇaḥ |
janma-bandha-vinirmuktāḥ padaṁ gacchanty anāmayam ||51||
karma-jam buddhi-yukta hi phalan tyaktva manishinah |
janma-bandha-vinirmuktah padan gachchhanty anamayam ||51||
Translation: By engaging in devotional service to the Lord, great sages or devotees rid themselves of the results of work in the material world. Thus they become free from the cycle of birth and death and attain the state beyond all miseries.
Verse 2.52
yadā te mohakalilaṁ buddhir vyatitariṣyati |
tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca ||52||
yada te mohakalilam buddhir vyatitarishyati |
tada gantasi nirvedam shrotavyasya shrutasya cha ||52||
Translation: When your intelligence has passed through the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.
Verse 2.53
śruti-vipratipannā te yadā sthāsyati niścalā |
samādhāv acalā buddhis tadā yogam avāpsyasi ||53||
shruti-vipratipanna te yada sthasyati nishchala |
samadhav achala buddhis tada yogam avapsyasi ||53||
Translation: When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained divine consciousness.
Verse 2.54
arjuna uvāca
sthita-prajñasya kā bhāṣā samādhi-sthasya keśava |
sthita-dhīḥ kiṁ prabhāṣeta kim āsīta vrajeta kim ||54||
arjuna uvacha
sthita-prajnasya ka bhasha samadhi-sthasya keshava |
sthita-dhih kim prabhasheta kim asita vrajeta kim ||54||
Translation: Arjuna said: O Keshava, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, how does he sit, and how does he walk?
Verse 2.55
śrī-bhagavān uvāca
prajahāti yadā kāmān sarvān pārtha mano-gatān |
ātmany evātmanā tuṣṭaḥ sthita-prajñas tadocyate ||55||
shri-bhagavan uvacha
prajahati yada kaman sarvan partha mano-gatan |
atmany evatmana tushtah sthita-prajnas tadochyate ||55||
Translation: The Supreme Lord said: O Partha, when a man gives up all varieties of desire which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
Verse 2.56
duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ |
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir ucyate ||56||
duhkheshv anudvigna-manah sukheshu vigata-sprihah |
vita-raga-bhaya-krodhah sthita-dhir munir uchyate ||56||
Translation: One who is not disturbed in mind amidst the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear, and anger, is called a sage of steady mind.
Verse 2.57
yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham |
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ||57||
yah sarvatranabhisnehas tat tat prapya shubhashubham |
nabhinandati na dveshti tasya prajna pratishthita ||57||
Translation: In the material world, one who is unattached and unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.
Verse 2.58
yadā saṁharate cāyaṁ kūrmo ’ṅgānīva sarvaśaḥ |
indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā ||58||
yada samharate chayan kurmo ’nganiva sarvashah |
indriyanindriyarthebhyas tasya prajna pratishthita ||58||
Translation: One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is truly fixed in consciousness.
Verse 2.59
viṣayā vinivartante nirāhārasya dehinaḥ |
rasa-varjaṁ raso ’py asya paraṁ dṛṣṭvā nivartate ||59||
vishaya vinivartante niraharasya dehinah |
rasa-varjam raso ’py asya paran drishtva nivartate ||59||
Translation: The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
Verse 2.60
yatato hy api kaunteya puruṣasya vipaścitaḥ |
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ ||60||
yatato hy api kaunteya purushasya vipashchitah |
indriyani pramathini haranti prasabham manah ||60||
Translation: The senses are so strong and turbulent, O Arjuna, that they forcibly steal the mind even of a man of wisdom who is endeavoring to control them.
Verse 2.61
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ |
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ||61||
tani sarvani samyamya yukta asita matparah |
vashe hi yasyendriyani tasya prajna pratishthita ||61||
Translation: One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady wisdom.
Verse 2.62
dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate |
saṅgāt saṁjāyate kāmaḥ kāmāt krodho ’bhijāyate ||62||
dhyayato vishayan pumsah sangas teshupajayate |
sangat sanjayate kamah kamat krodho ’bhijayate ||62||
Translation: While contemplating the objects of the senses, a person develops attachment for them. From attachment lust develops, and from lust anger arises.
Verse 2.63
krodhād bhavati sammohaḥ sammohāt smṛti-vibhramaḥ |
smṛti-bhraṁśād buddhi-nāśo buddhi-nāśāt praṇaśyati ||63||
krodhad bhavati sammohah sammohat smriti-vibhramah |
smriti-bhramshad buddhi-nasho buddhi-nashat pranashyati ||63||
Translation: From anger comes complete delusion, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.
Verse 2.64
rāga-dveṣa-vimuktais tu viṣayān indriyaiś caran |
ātma-vaśyair vidheyātmā prasādam adhigacchati ||64||
raga-dvesha-vimuktais tu vishayan indriyaish charan |
atma-vashyair vidheyatma prasadam adhigachchhati ||64||
Translation: But a person free from all attachment and aversion, who is able to control his senses through the principles of freedom, can obtain the complete mercy of the Lord.
Verse 2.65
prasāde sarva-duḥkhānāṁ hānir asyopajāyate |
prasanna-cetaso hy āśu buddhiḥ paryavatiṣṭhate ||65||
prasade sarva-duhkhanam hanir asyopajayate |
prasanna-chetaso hy ashu buddhih paryavatishthate ||65||
Translation: For one thus satisfied in the transcendental consciousness, the threefold miseries of material existence exist no longer; in such a satisfied consciousness, one’s intelligence is soon well established.
Verse 2.66
nāsti buddhir ayuktasya na cāyuktasya bhāvanā |
na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham ||66||
nasti buddhir ayuktasya na chayuktasya bhavana |
na chabhavayatah shantir ashantasya kutah sukham ||66||
Translation: One who is not connected with the Supreme can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?
Verse 2.67
indriyāṇāṁ hi caratāṁ yan mano ’nuvidhīyate |
tadasya harati prajñāṁ vāyur nāvam ivāmbhasi ||67||
indriyanam hi charatam yan mano ’nuvidhiyate |
tadasya harati prajnam vayur navam ivambhasi ||67||
Translation: As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man’s intelligence.
Verse 2.68
tasmād yasya mahā-bāho nigṛhītāni sarvaśaḥ |
indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā ||68||
tasmad yasya maha-baho nigrihitani sarvashah |
indriyanindriyarthebhyas tasya prajna pratishthita ||68||
Translation: Therefore, O mighty-armed, he whose senses are firmly restrained from their objects is known to have steady wisdom.
Verse 2.69
yā niśā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī |
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ ||69||
ya nisha sarva-bhutanan tasyan jagarti samyami |
yasyan jagrati bhutani sa nisha pashyato muneh ||69||
Translation: What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
Verse 2.70
āpūryamāṇam acala-pratiṣṭhaṁ
samudram āpaḥ praviśanti yadvat |
tadvat kāmā yaṁ praviśanti sarve
sa śāntim āpnoti na kāma-kāmī ||70||
apuryamanam achala-pratishtham
samudram apah pravishanti yadvat |
tadvat kama yam pravishanti sarve
sa shantim apnoti na kama-kami ||70||
Translation: A person who is not disturbed by the incessant flow of desires—which enter like rivers into the ocean, which is ever being filled but remains still—can alone achieve peace, and not the man who strives to satisfy such desires.
Verse 2.71
vihāya kāmān yaḥ sarvān pumāṁś carati niḥspṛhaḥ |
nirmamo nirahaṅkāraḥ sa śāntim adhigacchati ||71||
vihaya kaman yah sarvan pumamsh charati nihsprihah |
nirmamo nirahankarah sa shantim adhigachchhati ||71||
Translation: A person who has abandoned all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego, can alone attain real peace.
Verse 2.72
eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati |
sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛcchati ||72||
esha brahmi sthitih partha nainam prapya vimuhyati |
sthitvasyam anta-kale ’pi brahma-nirvanam richchhati ||72||
Translation: That is the spiritual and divine state, achieving which a man is not bewildered. Being established in this state, even at the hour of death, one can attain liberation in the Supreme (Brahman-nirvana).