sāṃkhyayoga
atha dvitīyo'dhyāyaḥ
śloka 1
sañjaya uvāca |
taṃ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam |
viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ ||2-1||
Translation
Sanjaya said: To Arjuna who was thus overcome with compassion and sorrow, his eyes filled with tears and distressed, Madhusudana spoke these words.
śloka 2
śrībhagavānuvāca |
kutastvā kaśmalamidaṃ viṣame samupasthitam |
anāryajuṣṭamasvargyamakīrtikaramarjuna ||2-2||
Translation
Shri Bhagavan said: O Arjuna! Whence has this delusion arisen in you at this critical moment? This is contrary to noble conduct; it is neither a means to attain heaven nor does it bring fame.
śloka 3
klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate |
kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa ||2-3||
Translation
O Partha! Do not become unmanly (a coward). This does not befit you. O scorcher of foes! Cast aside the petty weakness of the heart and stand up.
śloka 4
arjuna uvāca |
kathaṃ bhīṣmamahaṃ saṅkhye droṇaṃ ca madhusūdana |
iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana ||2-4||
Translation
Arjuna said: O Madhusudana! How shall I fight with arrows against Bhishma and Drona on the battlefield? O slayer of enemies, both of them are worthy of worship.
śloka 5
gurūnahatvā hi mahānubhāvān
śreyo bhoktuṃ bhaikṣyamapīha loke |
hatvārthakāmāṃstu gurūnihaiva
bhuñjīya bhogān rudhirapradigdhān ||2-5||
Translation
It would be more beneficial to subsist in this world on alms than to slay these noble teachers, for having slain the teachers I would enjoy only wealth and pleasures stained with blood in this world.
śloka 6
na caitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ |
yāneva hatvā na jijīviṣāmas-
te'vasthitāḥ pramukhe dhārtarāṣṭrāḥ ||2-6||
Translation
We do not know what is proper for us to do. We do not know whether we shall conquer or they shall conquer us. Those very sons of Dhritarashtra, whom we would not wish to survive after slaying, stand before us ready for battle.
śloka 7
kārpaṇyadoṣopahatasvabhāvaḥ
pṛcchāmi tvāṃ dharmasammūḍhacetāḥ |
yacchreyaḥ syānniścitaṃ brūhi tanme
śiṣyaste'haṃ śādhi māṃ tvāṃ prapannam ||2-7||
Translation
Overcome by the stain of compassion and bewildered on the path of duty, I ask you: please determine and tell me what is most beneficial for me, for I am your disciple; instruct me who have taken refuge in you.
śloka 8
na hi prapaśyāmi mamāpanudyād
yacchokamucchoṣaṇamindriyāṇām |
avāpya bhūmāvasapatnamṛddhaṃ
rājyaṃ surāṇāmapi cādhipatyam ||2-8||
Translation
Even having attained a prosperous kingdom on earth free from thorns and the sovereignty of the devas, I do not see any means that can remove this sorrow that afflicts my senses.
śloka 9
sañjaya uvāca |
evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapa |
na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha ||2-9||
Translation
Sanjaya said: Having said to Bhagavan Hrishikesha, "O Govinda, I will not fight," Gudakesha, the scorcher of foes Arjuna, fell silent.
śloka 10
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata |
senayorubhayormadhye viṣīdantamidaṃ vacaḥ ||2-10||
Translation
O Bharata (Dhritarashtra)! Between the two armies, Bhagavan Hrishikesha spoke these words to that sorrowful Arjuna, smiling.
śloka 11
śrībhagavānuvāca |
aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase |
gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ ||2-11||
Translation
Shri Bhagavan said: You grieve for those for whom grief is not fitting, and you speak words of wisdom; but the wise do not grieve for either the dead (gatasoone) or the living (agatasoone).
śloka 12
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ |
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param ||2-12||
Translation
Indeed, it is not that I did not exist at any time, or that you did not exist, or that these kings did not exist; nor is it that we shall not exist hereafter.
śloka 13
dehino'sminyathā dehe kaumāraṃ yauvanaṃ jarā |
tathā dehāntaraprāptirdhīrastatra na muhyati ||2-13||
Translation
Just as the embodied soul passes through childhood, youth and old age in this body, so does it attain another body; the steadfast person is not deluded by this.
śloka 14
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ |
āgamāpāyino'nityāstāṃstitikṣasva bhārata ||2-14||
Translation
O son of Kunti! The contact of the senses with their objects, which gives rise to cold and heat, pleasure and pain, has a beginning and an end; they are impermanent. Therefore, O Bharata! Endure them.
śloka 15
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha |
samaduḥkhasukhaṃ dhīraṃ so'mṛtatvāya kalpate ||2-15||
Translation
O best of men! The steadfast person who remains equipoised in pleasure and pain, whom these cannot afflict, becomes worthy of immortality (liberation).
śloka 16
nāsato vidyate bhāvo nābhāvo vidyate sataḥ |
ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ ||2-16||
Translation
The unreal has no existence, and the real never ceases to be. The truth of both has been seen by the wise who perceive the essence.
śloka 17
avināśi tu tadviddhi yena sarvamidaṃ tatam |
vināśamavyayasyāsya na kaścitkartumarhati ||2-17||
Translation
Know that to be indestructible by which this entire universe is pervaded. No one is capable of destroying this imperishable.
śloka 18
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ |
anāśino'prameyasya tasmādyudhyasva bhārata ||2-18||
Translation
These bodies of the indestructible, immeasurable, eternal embodied Atman are said to be perishable. Therefore, O Bharata! Fight.
śloka 19
ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam |
ubhau tau na vijānīto nāyaṃ hanti na hanyate ||2-19||
Translation
He who thinks this Atman can slay, and he who thinks it can be slain—both of them do not know, for this Atman neither slays nor is slain.
śloka 20
na jāyate mriyate vā kadācin
nāyaṃ bhūtvā bhavitā vā na bhūyaḥ |
ajo nityaḥ śāśvato'yaṃ purāṇo
na hanyate hanyamāne śarīre ||2-20||
Translation
This Atman is never born nor does it ever die; nor having once been, does it cease to be. This Atman is unborn, eternal, everlasting and ancient; it is not destroyed when the body is destroyed.
śloka 21
vedāvināśinaṃ nityaṃ ya enamajamavyayam |
kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam ||2-21||
Translation
O Partha! How can he who knows this Atman to be indestructible, eternal and imperishable cause anyone to be slain or slay anyone?
śloka 22
vāsāṃsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro'parāṇi |
tathā śarīrāṇi vihāya jīrṇā-
nyanyāni saṃyāti navāni dehī ||2-22||
Translation
Just as a person casts off worn-out garments and puts on new ones, so does the embodied soul cast off worn-out bodies and enter into new ones.
śloka 23
nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ |
na cainaṃ kledayantyāpo na śoṣayati mārutaḥ ||2-23||
Translation
Weapons cannot cut this Atman, nor can fire burn it; water cannot wet it, nor can wind dry it.
śloka 24
acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca |
nityaḥ sarvagataḥ sthāṇuracalo'yaṃ sanātanaḥ ||2-24||
Translation
For this Atman is uncleavable, unburnable, unwettable and undryable; it is eternal, all-pervading, stable, immovable and everlasting.
śloka 25
avyakto'yamacintyo'yamavikāryo'yamucyate |
tasmādevaṃ viditvainaṃ nānuśocitumarhasi ||2-25||
Translation
This Atman is said to be unmanifest, incomprehensible and immutable; therefore, knowing it thus, it is not fitting for you to grieve.
śloka 26
atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam |
tathāpi tvaṃ mahābāho naivaṃ śocitumarhasi ||2-26||
Translation
And even if you consider the Atman to be constantly born and constantly dying, O mighty-armed one! It is not fitting for you to grieve thus.
śloka 27
jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca |
tasmādaparihārye'rthe na tvaṃ śocitumarhasi ||2-27||
Translation
Death is certain for one who is born, and birth is certain for one who has died; therefore you should not grieve over that which is inevitable.
śloka 28
avyaktādīni bhūtāni vyaktamadhyāni bhārata |
avyaktanidhanānyeva tatra kā paridevanā ||2-28||
Translation
O Bharata! All beings exist in unmanifest state before birth and after death, and are manifest in between. What cause is there for grief or sorrow in this?
śloka 29
āścaryavatpaśyati kaścidena-
māścaryavadvadati tathaiva cānyaḥ |
āścaryavaccainamanyaḥ śṛṇoti
śrutvāpyenaṃ veda na caiva kaścit ||2-29||
Translation
Some behold it as a wonder; some speak of it as a wonder; and another hears of it as a wonder; and yet another, having heard, does not know it.
śloka 30
dehī nityamavadhyo'yaṃ dehe sarvasya bhārata |
tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi ||2-30||
Translation
O Bharata! This embodied Atman is ever indestructible in everyone's body; therefore, it is not fitting for you to grieve for any being.
śloka 31
svadharmamapi cāvekṣya na vikampitumarhasi |
dharmyāddhi yuddhācchreyo'nyatkṣatriyasya na vidyate ||2-31||
Translation
And considering your own Dharma, it is not fitting for you to waver, for there is no duty more beneficial for a Kshatriya than a righteous war.
śloka 32
yadṛcchayā copapannaṃ svargadvāramapāvṛtam |
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam ||2-32||
Translation
And O Partha! Fortunate Kshatriyas alone obtain such a war as has come of itself, which is like an open gate to heaven.
śloka 33
atha cettvamimaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi |
tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi ||2-33||
Translation
And if you do not accept this righteous war, you will lose your own Dharma and fame and incur sin.
śloka 34
akīrtiṃ cāpi bhūtāni kathayiṣyanti te'vyayām |
sambhāvitasya cākīrtirmaraṇādatiricyate ||2-34||
Translation
And people will speak of your lasting infamy; and for an honored man, infamy is worse than death.
śloka 35
bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ |
yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam ||2-35||
Translation
And those who hold you in great esteem will now regard you as contemptible; those great chariot-warriors will think you have withdrawn from battle out of fear.
śloka 36
avācyavādāṃśca bahūnvadiṣyanti tavāhitāḥ |
nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim ||2-36||
Translation
Your enemies will speak many unspeakable words disparaging your prowess; what greater sorrow could there be than that?
śloka 37
hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm |
tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ ||2-37||
Translation
Having slain in battle you will attain heaven, or having conquered you will enjoy the earth; therefore, O Kaunteya! Resolve to fight and stand up.
śloka 38
sukhaduḥkhe same kṛtvā lābhālābhau jayājayau |
tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi ||2-38||
Translation
Treating pleasure and pain, gain and loss, victory and defeat as equal, prepare yourself for battle; thus you will incur no sin.
śloka 39
eṣā te'bhihitā sāṅkhye buddhiryoge tvimāṃ śṛṇu |
buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi ||2-39||
Translation
O Partha! The knowledge pertaining to Sankhya has been told to you; now hear the knowledge of this (Karma) Yoga, endowed with which you will be able to destroy the bondage of Karma.
śloka 40
nehābhikramanāśo'sti pratyavāyo na vidyate |
svalpamapyasya dharmasya trāyate mahato bhayāt ||2-40||
Translation
In this there is no loss of effort nor any fault of regression. Even a little practice of this Dharma (Yoga) protects one from great fear.
śloka 41
vyavasāyātmikā buddhirekeha kurunandana |
bahuśākhā hyanantāśca buddhayo'vyavasāyinām ||2-41||
Translation
O delight of the Kurus! In this (matter) the resolute intellect is single; the intellects of the ignorant are of many kinds and endless.
śloka 42, 43, 44
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ |
vedavādaratāḥ pārtha nānyadastīti vādinaḥ ||2-42||
kāmātmānaḥ svargaparā janmakarmaphalapradām |
kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati ||2-43||
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām |
vyavasāyātmikā buddhiḥ samādhau na vidhīyate ||2-44||
Translation
O Partha! The undiscerning who delight in the flowery words of the Vedas say that there is nothing beyond this (heaven). Full of desires, considering heaven as the highest, they speak of many actions that bestow enjoyment and prosperity, which in fact yield fruits in the form of rebirth. Those whose minds are carried away by this, who are attached to enjoyment and prosperity, do not have resolute intellect in their hearts—that is, they are not fit for the practice of meditation.
śloka 45
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna |
nirdvandvo nityasattvastho niryogakṣema ātmavān ||2-45||
Translation
O Partha! The undiscerning who delight in the flowery words of the Vedas say that there is nothing beyond this (heaven). Full of desires, considering heaven as the highest, they speak of many actions that bestow enjoyment and prosperity, which in fact yield fruits in the form of rebirth. Those whose minds are carried away by this, who are attached to enjoyment and prosperity, do not have resolute intellect in their hearts—that is, they are not fit for the practice of meditation.
śloka 46
yāvānartha udapāne sarvataḥ samplutodake |
tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ ||2-46||
Translation
What need has a man for a small reservoir when there is a flood of water on all sides? Such is the need of a Brahmana who knows the Atman for all the Vedas.
śloka 47
karmaṇyevādhikāraste mā phaleṣu kadācana |
mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi ||2-47||
Translation
You have the right to action only, never to its fruits. Do not be the cause of the fruits of action, nor let attachment to inaction arise in you.
śloka 48
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya |
siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate ||2-48||
Translation
O Dhananjaya! Abandoning attachment and remaining equipoised in success and failure, perform action established in Yoga. This equipoise is called Yoga.
śloka 49
dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya |
buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ ||2-49||
Translation
Action with desire for fruition (sakama) is far inferior to this Buddhi Yoga. Therefore, O Dhananjaya! Take refuge in Buddhi; those who desire fruits are pitiable (wretched).
śloka 50
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte |
tasmādyogāya yujyasva yogaḥ karmasu kauśalam ||2-50||
Translation
Action with desire for fruition (sakama) is far inferior to this Buddhi Yoga. Therefore, O Dhananjaya! Take refuge in Buddhi; those who desire fruits are pitiable (wretched).
śloka 51
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ |
janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam ||2-51||
Translation
Wise men endowed with Buddhi Yoga, having abandoned the fruits of action, freed from the bondage of birth, attain the faultless state (anāmaya).
śloka 52
yadā te mohakalilaṃ buddhirvyatitariṣyati |
tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca ||2-52||
Translation
When your intellect crosses beyond the mire of delusion (kalila), you will attain indifference (vairagya) to all that is to be heard and has been heard.
śloka 53
śrutivipratipannā te yadā sthāsyati niścalā |
samādhāvacalā buddhistadā yogamavāpsyasi ||2-53||
Translation
When your intellect, distracted by hearing various scriptures, becomes steady and immovable in the nature of the Atman, then you will attain (supreme) Yoga.
śloka 54
arjuna uvāca |
sthitaprajñasya kā bhāṣā samādhisthasya keśava |
sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim ||2-54||
Translation
Arjuna said: O Keshava! What are the marks of a man whose intellect is steady and established in samadhi? How does the man of steady intellect speak, how does he sit, how does he walk?
śloka 55
śrībhagavānuvāca |
prajahāti yadā kāmānsarvānpārtha manogatān |
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate ||2-55||
Translation
Shri Bhagavan said: O Partha! When a man casts away all desires that dwell in the mind and is content in the Atman by the Atman alone, then he is called a man of steady wisdom (sthita-prajna).
śloka 56
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ |
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate ||2-56||
Translation
He whose mind is not disturbed in sorrow, whose desire has ceased in pleasure, from whose mind attachment, fear and anger have been destroyed—that sage is called a man of steady wisdom (sthita-prajna).
śloka 57
yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham |
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ||2-57||
Translation
He who is free from excessive attachment everywhere, who neither rejoices nor hates when he obtains the auspicious or inauspicious—his wisdom is established (steady).
śloka 58
yadā saṃharate cāyaṃ kūrmo'ṅgānīva sarvaśaḥ |
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ||2-58||
Translation
Just as a tortoise withdraws its limbs, so when this man withdraws his senses from the objects of the senses on all sides, his wisdom becomes steady.
śloka 59
viṣayā vinivartante nirāhārasya dehinaḥ |
rasavarjaṃ raso'pyasya paraṃ dṛṣṭvā nivartate ||2-59||
Translation
From the embodied person who abstains from food, the objects of sense withdraw; but the taste (raga) for them remains. For this (person), even that taste ceases upon beholding the Supreme Reality.
śloka 60
yatato hyapi kaunteya puruṣasya vipaścitaḥ |
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ||2-60||
Translation
O Kaunteya! Even the mind of the wise man (vipashchit) who strives for restraint is forcibly carried away by these senses.
śloka 61
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ |
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ||2-61||
Translation
Having restrained all those senses, be united and fixed on Me. He whose senses are under control, his wisdom is established.
śloka 62 and 63
dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate |
saṅgātsañjāyate kāmaḥ kāmātkrodho'bhijāyate ||2-62||
krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ |
smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati ||2-63||
Translation
In the man who dwells on the objects of sense, attachment to them arises; from attachment arises desire, and from desire arises anger. From anger arises delusion, and from delusion arises loss of memory. When memory is bewildered, the intellect is destroyed, and when the intellect is destroyed, the man is ruined.
śloka 64
rāgadveṣavimuktaistu viṣayānindriyaiścaran | (or viyuktaistu)
ātmavaśyairvidheyātmā prasādamadhigacchati ||2-64||
Translation
The self-controlled man (vidheyatma), free from attachment and aversion, with his senses under his control (atma-vashyair), enjoys the objects and attains tranquility.
śloka 65
prasāde sarvaduḥkhānāṃ hānirasyopajāyate |
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate ||2-65||
Translation
With the arising of tranquility, all sorrows come to an end, and the intellect of the contented man quickly becomes steady.
śloka 66
nāsti buddhirayuktasya na cāyuktasya bhāvanā |
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ||2-66||
Translation
With the arising of tranquility, all sorrows come to an end, and the intellect of the contented man quickly becomes steady.
śloka 67
indriyāṇāṃ hi caratāṃ yanmano'nuvidhīyate |
tadasya harati prajñāṃ vāyurnāvamivāmbhasi ||2-67||
Translation
The undisciplined (unrestrained) man has no (Atman) knowledge, and the undisciplined has no capacity for contemplation and meditation. The man without contemplation finds no peace. Where is happiness for the restless man?
śloka 68
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ |
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ||2-68||
Translation
As the wind carries away a boat on the water, so among the senses wandering among their objects, whichever sense the mind follows, that single sense carries away his wisdom.
śloka 69
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī |
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ||2-69||
Translation
That which is night for all beings, in that the self-controlled man is awake; and that wherein all beings are awake, that is night for the sage who sees the Reality.
śloka 70
āpūryamāṇamacalapratiṣṭhaṃ
samudramāpaḥ praviśanti yadvat |
tadvatkāmā yaṃ praviśanti sarve
sa śāntimāpnoti na kāmakāmī ||2-70||
Translation
As the waters (of many rivers) flow into the ocean which is full and established and unmoved (without disturbing it), so into that man into whom the objects of desire enter (without producing agitation), he attains peace—not the man who craves enjoyments.
śloka 71
vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ |
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati ||2-71||
Translation
The man who, having abandoned all desires, moves about free from craving, without the sense of "mine" and without ego—he attains peace.
śloka 72
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati |
sthitvāsyāmantakāle'pi brahmanirvāṇamṛcchati ||2-72||
Translation
O Partha! This is the Brahmic state. Having attained it, the man is not deluded. Established in this even at the hour of death, he attains Brahmanirvana (union with Brahman).
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