Sankhyayoga – Transcendental Knowledge

Sankhya Yoga (Transcendental Knowledge): Lord Krishna imparts profound wisdom to Arjuna, emphasizing the eternal nature of the soul and the impermanence of the physical body. He advises Arjuna to fulfill his duty as a warrior without attachment to the outcome, promoting the concept of selfless action.

सञ्जय उवाच

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्।

विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ १॥

sanjaya uvaacha

tam tathaa kripayaavishtam ashrupoornaakulekshanam

visheedantam idam vaakyam uvaacha madhusoodanah

Sañjaya said : Śrī Krşņa then addressed the following words to Arjuna, who was, as mentioned before, overwhelmed with pity, whose eyes were filled with tears and agitated, and who was full of sorrow.  (1)

श्रीभगवानुवाच

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।

अनार्यजुष्टमस्वय॑मकीर्तिकरमर्जुन. ॥ २॥

sri bhagavaan uvaacha

kutastwaa kashmalam idam vishame samupasthitam

anaaryajushtam aswargyam akeertikaram arjuna

Sri Bhagavan said : Arjuna, how has this infatuation overtaken you at this odd hour? It is shunned by noble souls; neither will it bring heaven, nor fame to you.

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।

क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ ३॥

klaibyam maa sma gamah paartha naitattwayyupapadyate

kshudram hridaya daurbalyam tyaktwottishtha parantapa

Yield not to unmanliness, Arjuna; this does not become you. Shaking off this base faintheartedness stand-up, O scorcher of enemies.(3)

अर्जुन उवाच

कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन।

इषुभिः प्रतियोत्स्यामि पूजाहवरिसूदन ॥ ४॥

arjuna uvaacha

katham bheeshmamaham sankhye dronam cha madhusoodana

ishubhih pratiyotsyaami poojaarhaav arisoodana

Arjuna said: How Krsna, shall I fight Bhisma and Drona with arrows on the battlefield? They are worthy of deepest reverence, O destroyer of foes. (4)

गुरूनहत्वा      हि           महानुभावान् ।

              श्रेयो    भोक्तुं    भैक्ष्यमपीह    लोके।

हत्वार्थकामांस्तु           गुरूनिहैव

           भुञ्जीय       भोगान्रुधिरप्रदिग्धान्॥५॥

guroon ahatwaa hi mahaanubhaavaan

shreyo bhoktum bhaikshyam apeeha loke

hatwaarthakaamaamstu guroon ihaiva

bhunjeeya bhogaan rudhirapradigdhaan

It is better to live on alms in this world without slaying these noble elders, because even after killing them we shall after all enjoy only bloodstained pleasures in the form of wealth and sense-enjoyments. (5)

न    चैतद्विद्मः    कतरन्नो      गरीयो

         यद्वा   जयेम     यदि.  वा   नो    जयेयुः।

यानेव    हत्वा    न      जिजीविषाम

        स्तेऽवस्थिताः       प्रमुखे     धार्तराष्ट्राः ॥ ६॥

na chaitad vidmah kataran no gareeyo

yad waa jayema yadi vaa no jayeyuh

yaan eva hatwaa na jijeevishaam

as te’vasthitaah pramukhe dhaartaraashtraah

We do not even know which is preferable for us—to fight or not to fight; nor do we know whether we shall win or whether they will conquer us. Those very sons of Dhrtarāstra, killing whom we do not even wish to live, stand in the enemy ranks(6)

कार्पण्यदोषोपहतस्वभावः ।

         पृच्छामि    त्वां     धर्मसम्मूढचेताः।

यच्छेयः स्या न्निश्चितं    ब्रूहि     तन्मे

     शिष्यस्तेऽहं   शाधि मां    त्वां    प्रपन्नम् ॥ ७॥

kaarpanya dosho pahata swabhaavah

pricchaami twaam dharma sammoodha chetaah

yacchreyah syaan nischitam broohi tanme

shishyaste’ham shaadhi maam twaam prapannam

With my very being smitten by the vice of faint-heartedness and my mind puzzled with regard to duty, I beseech You! tell me that which is decidedly good; I am your disciple. Pray, instruct me, who have taken refuge in You. (7)

न    हि     प्रपश्यामि      ममापनुद्याद्

                 यच्छोकमुच्छोषणमिन्द्रियाणाम्

अवाप्य          भूमावसपत्नमृद्धं –

     राज्यं        सुराणामपि      चाधिपत्यम् ॥ ८॥

na hi prapashyaami mamaapanudyaad

yacchokam ucchoshanam indriyaanaam

avaapya bhoomaav asapatnam riddham

raajyam suraanaam api chaadhipatyam

For even on obtaining undisputed sovereignty and an affluent kingdom on this earth and lordship over the gods, I do not see any means that can drive away the grief which is drying up my senses.(8)

सञ्जय उवाच

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।

न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥ ९ ॥

sanjaya uvaacha

evam uktwaa hrishikesham gudakeshah parantapah

na yotsya iti govindam uktwaa tooshneem babhoova ha

Sanjaya said : O King, having thus spoken to Sri Krsna, Arjuna again said to Him, I will not fight,” and became silent. (9)

तमुवाच हृषीकेशः प्रहसन्निव भारत।

सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ १०॥

tam uvaacha hrisheekeshah prahasanniva bhaarata

senayor ubhayor madhye visheedantam idam vachah

Then, O Dhrtarastra, Sri Krsna, as if smiling addressed the following words to grieving Arjuna in the midst of the two armies.(10)

श्रीभगवानुवाच

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।

गतासूनगतासुंश्च नानुशोचन्ति पण्डिताः ॥ ११॥

sri bhagavaan uvaacha

ashochyaan anvashochastwam prajnaavaadaamshcha bhaashase

gataasoon agataasoomshcha naanushochanti panditaah

Sri Bhagavan said: Arjuna, you grieve over those who should not be grieved for and yet speak like the learned; wise men do not sorrow over the dead or the living.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।

न चैव न भविष्यामः सर्वे वयमतः परम्॥१२॥

na twevaaham jaatu naasam na twam neme janaadhipaah

na chaiva na bhavishyaamah sarve vayam atah param

In fact, there was never a time when I was not, or when you or these kings were not. Nor is it a fact that hereafter we shall all cease to be. (12)

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।

तथा देहान्तरप्राप्तिर्षीरस्तत्र न मुह्यति ॥ १३॥

dehino’smin yathaa dehe kaumaaram yauvanam jaraa

tathaa dehaantara praaptir dheeras tatra na mhuhyati

Just as boyhood, youth and old age are attributed to the soul through this body, even so it attains another body. The wise man does not get deluded about this.(13)

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।

आगमापायिनोऽनित्यास्तस्तितिक्षस्व भारत॥ १४॥

maatraa sparshaastu kaunteya sheetoshna sukha dukhadaah

agamaapaayinonityaas taamstitikshaswa bhaarata

O son of Kuntī, the contacts between the senses and their objects, which give rise to the feelings of heat and cold, pleasure and pain etc., are transitory and fleeting; therefore, Arjuna, endure them. (14)

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।

समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ १५ ॥

_yam hi na vyathayantyete purusham purusharshabha _

samaduhkha sukham dheeram so’mritatwaaya kalpate

Arjuna, the wise man to whom pain and pleasure are alike, and who is not tormented by these contacts, becomes eligible for immortality. (15)

नासतो विद्यते भावो नाभावो विद्यते सतः।

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥ १६॥

naasato vidyate bhaavo naabhaavo vidyate satah

ubhayorapi drishto’ntastwanayos tattwadarshibhih

The unreal has no existence, and the real never ceases to be; the reality of both has thus been perceived by the seers of Truth.(16)

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।

विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ १७॥

avinaashi tu tad viddhi yena sarvam idam tatam

vinaasham avyayasyaasya na kaschit kartum arhati

Know that alone to be imperishable which pervades this universe; for no one has power to destroy this indestructible substance. (17)

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।

अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥ १८॥

antavanta ime dehaa nityasyoktaah shareerinah

anaashino’prameyasya tasmaad yudhyaswa bhaarata

All these bodies pertaining to the imperishable, indefinable and eternal soul are spoken of as perishable; therefore, Arjuna, fight. (18)

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।

उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ १९॥

ya enam vetti hantaaram yashchainam manyate hatam

ubhau tau na vijaaneeto naayam hanti na hanyate

Both of them are ignorant, he who considers the soul to be capable of killing and he who takes it as killed; for verily the soul neither kills, nor is killed. (19)

न   जायते   म्रियते   वा      कदाचि –

           न्नायं     भूत्वा     भविता     वा     न.    भूयः।

अजो      नित्यः शाश्वतोऽयं.     पुराणो –

           न     हन्यते       हन्यमाने        शरीरे॥२०॥

na jaayate mriyate vaa kadaachin

naayam bhootwaa bhavitaa vaa na bhooyah

ajo nityah shaashwato’yam puraano

na hanyate hanyamaane shareere

The soul is never born, nor it ever dies; nor does it become only after being born. For, it is unborn, eternal, everlasting and primeval; even though the body is slain, the soul is not. (20)

वेदाविनाशिनं नित्यं य एनमजमव्ययम्।

कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥ २१॥

vedaavinaashinam nityam ya enam ajam avyayam

katham sa purushah paartha kam ghaatayati hanti kam

Arjuna, the man who knows this soul to be imperishable; eternal and free from birth and decay—how and whom will he cause to be killed, how and whom will he kill?  (21)

वासांसि     जीर्णानि     यथा      विहाय

         नवानि       गृह्णाति      नरोऽपराणि।

 तथा    शरीराणि     विहाय       जीर्णा

     न्यन्यानि    संयाति       नवानि      देही॥ २२॥

vaasaamsi jeernaani yathaa vihaaya

navaani grihnaati naro’paraani

tathaa shareeraani vihaaya jeernaa

nyanyaani samyaati navaani dehee

As a man shedding worn-out garments, takes other new ones, likewise, the embodied soul, casting off worn-out bodies, enters into others that are new (22)

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।

न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥२३॥

nainam chhindanti shastraani nainam dahati paavakah

na chainam kledayantyaapo na shoshayati maarutah

Weapons cannot cut it nor can fire burn it; water cannot wet it nor can wind dry it. (23)

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।

नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २४॥

acchedyo’yam adaahyo’yam akledyo’shoshya eva cha

nityah sarvagatah sthaanur achalo’yam sanaatanah

For this soul is incapable of being cut, or burnt by fire; nor can it be dissolved by water and is undriable by air as well; This soul is eternal, omnipresent, immovable, constant and everlasting. (24)

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।

तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥

avyakto’yam achintyo’yam avikaaryo’yam uchyate

tasmaad evam viditwainam naanushochitum arhasi

This soul is unmanifest; it is incomprehensible and it is spoken of as immutable. Therefore, knowing it as such, you should not grieve. (25)

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।

तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २६॥

atha chainam nityajaatam nityam vaa manyase mritam

tathaapi twam mahaabaaho nainam shochitum arhasi

And, Arjuna, if you should suppose this soul to be subject to constant birth and death, even then you should not grieve like this (26)

जातस्य हि ध्रुवो मृत्युधुवं जन्म मृतस्य च।

तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २७॥

jaatasya hi dhruvo mrityur dhruvam janma mritasya cha

tasmaad aparihaarye’rthe natwam shochitum arhasi

For, in that case death is certain for the born, and rebirth is inevitable for the dead. You should not, therefore, grieve over the inevitable. (27)

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।

अव्यक्तनिधनान्येव तत्र का परिदेवना॥ २८॥

avyaktaadeeni bhootani vyaktamadhyaani bhaarata

avyakta nidhanaanyeva tatra kaa paridevanaa

Arjuna, before birth beings are not manifest to our human senses; on death they return to the unmanifest again. They are manifest only in the interim between birth and death. What occasion, then, for lamentation? (28)

आश्चर्यवत्पश्यति       कश्चिदेन –

         माश्चर्यवद्वदति     तथैव      चान्यः।

आश्चर्यवच्चैनमन्यः       शृणोति

       श्रुत्वाप्येनं     वेद  न      चैव   कश्चित् ॥ २९॥

aashcharyavat pashyati kashchid enam

aashcharyavad vadati tathaiva chaanyah

aashcharyavacchainam anyah shrinoti

shrutwaapyenam veda na chaiva kaschit

Hardly anyone perceives this soul as marvellous, scarce another likewise speaks thereof as marvellous, and scarce another hears of it as marvellous, while there are some who know it not even on hearing of it. (29)

देही नित्यमवध्योऽयं देहे सर्वस्य भारत।

तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ ३०॥

dehee nityam avadhyo’yam dehe sarvasya bhaarata

tasmaat sarvaani bhootani na twam shochitum arhasi

Arjuna, this soul dwelling in the bodies of all, can never be slain; therefore, you should not mourn for anyone.(30)

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।

धम्र्याद्धि युद्धाच्छेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ ३१॥

swadharmam api chaavekshya na vikampitum arhasi

dharmyaaddhi yuddhaachhreyo’nyat kshatriyasya na vidyate

Besides, considering your own duty too, you should not waver, for there is nothing more welcome for a man of the warrior class than a righteous war.(31)

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।

सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ ३२॥

yadricchayaa chopapannam swargadwaaram apaavritam

sukhinah kshatriyaah paartha labhante yuddham eedrisham

Arjuna, happy are the Kșatriyas who get such an unsolicited opportunity for war, which is an open gateway to heaven.(32)

अथ चेत्त्वमिमं धर्त्य सङ्ग्रामं न करिष्यसि।

ततः स्वधर्म कीर्तिं च हित्वा पापमवाप्स्यसि ॥ ३३॥

atha chettwam imam dharmyam samgraamam na karishyasi

tatah swadharmam keertim cha hitwaa paapam avaapsyasi

Now, if you refuse to fight this righteous war, then, shirking your duty and losing your reputation, you will incur sin(33)

अकीर्ति चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।

सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ ३४॥

akeertim chaapi bhootaani kathayishyanti te’vyayaam

sambhaavitasya chaakeertir maranaad atirichyate

Nay, people will also pour undying infamy on you; and infamy brought on a man enjoying popular esteem is worse than death. (34)

भयाद्रणापरतं मंस्यन्ते त्वां महारथाः।

येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥ ३५॥

bhayaad ranaad uparatam mamsyante twaam mahaarathaah

yesham cha twam bahumato bhootwaa yaasyasi laaghavam

And the warrior-chiefs who thought highly of you, will now despise you, thinking that it was fear which drove you away from battle. (35)

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः।

निन्दन्तस्तव सामर्थ्य ततो दुःखतरं नु किम्॥ ३६॥

avaachyavaadaamshcha bahoon vadishyanti tavaahitaah

 nindantastava saamarthyam tato duhkhataram nu kim

And your enemies, disparaging your might, will speak many unbecoming words; what can be more distressing than this? (36)

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।

तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ ३७॥

hato vaa praapsyasi swargam jitwaa vaa bhokshyase maheem

tasmaad uttishtha kaunteya yuddhaaya kritanishchayah

Die, and you will win heaven; conquer, and you enjoy sovereignty of the earth; therefore, stand up, Arjuna, determined to fight.(37)

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।

ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि॥ ३८॥

sukhaduhkhe same kritwaa laabhaalaabhau jayaajayau

tato yuddhaaya yujyaswa naivam paapamavaapsyasi

Treating alike victory and defeat, gain and loss, pleasure and pain, get ready for the battle; fighting thus you will not incur sin. (38)

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे विमां शृणु।।

 बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ ३९॥

eshaa te’bhihitaa saankhye buddhir yoge twimaam shrinu

buddhyaa yukto yayaa paartha karma bandham prahaasyasi

Arjuna, this attitude of mind has been presented to you from the point of view of Jñānayoga; now hear the same as presented from the standpoint of Karmayoga (the Yoga of selfless action). Equipped with this attitude of mind, you will be able to throw off completely the shackles of Karma. (39)

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।

स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥ ४०॥

nehaabhikramanaasho’sti pratyavaayo na vidyate

swalpamapyasya dharmasya traayate mahato bhayaat

In this path (of disinterested action) there is no loss of effort, nor is there fear of contrary result, even a little practice of this discipline saves one from the terrible fear of birth and death. (40)

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।

बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥४१॥

vyavasaayaatmikaa buddhir ekeha kurunandana

bahushaakhaa hyanantaashcha buddhayo’vyavasaayinaam

Arjuna, in this Yoga (of disinterested action) the intellect is determinate and directed singly towards one ideal; whereas the intellect of the undecided (ignorant men moved by desires) wanders in all directions, after innumerable aims. (41)

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।

वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥४२॥

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।

क्रियाविशेषबहुल भोगैश्वर्यगतिं प्रति ॥४३॥

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।

व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥४४॥

yaam imaam pushpitaam vaacham pravadantyavipashchitah

vedavaadarataah paartha naanyad asteeti vaadinah

kaamaatmaanah swargaparaa janmakarmaphalaprdaam

kriyaavisheshabahulaam bhogaishwaryagatim prati

bhogaishwarya prasaktaanaam tayaapahritachetasaam

vyavasaayaatmika buddhih samaadhau na vidheeyate

Arjuna, those who are full of worldly desires and devoted to the letter of the Vedas, who look upon heaven, as the supreme goal and argue that there is nothing beyond heaven are unwise. They utter flowery speech recommending many rituals of various kinds for the attainment of pleasure and power with rebirth as their fruit. Those whose minds are carried away by such words, and who are deeply attached to pleasures and worldly power, cannot attain the determinate intellect concentrated on God. (42—44)

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।

निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥ ४५ ॥

traigunyavishayaa vedaa nistraigunyo bhavaarjuna

nirdwandwo nityasatwastho niryogakshema aatmavaan

Arjuna, the Vedas thus deal with the evolutes of the three Gunas (modes of Prakrti), viz., worldly enjoyments and the means of attaining such enjoyments; be thou indifferent to these enjoyments and their means, rising above pairs of opposites like pleasure and pain etc., established in the Eternal Existence (God), absolutely unconcerned about the fulfilment of wants and the preservation of what has been already attained, and self-controlled. (45)

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके।

तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ ४६॥

yaavaanartha udapaane sarvatah samplutodake

taavaan sarveshu vedeshu braahmanasya vijaanatah

A Brāhmaṇa, who has obtained enlightenment, has as much use for all the Vedas as one who stands at the brink of a sheet of water overflowing on all sides has for a small reservoir of water. (46)

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।

मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥४७॥

karmanyevaadhikaaraste maa phaleshu kadaachana

maa karmaphalahetur bhoor maa te sango’stwakarmani

Your right is to work only and never to the fruit thereof. Do not be the cause of the fruit of action; nor let your attachment be to inaction.(47)

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।

सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥४८॥

yogasthah kuru karmani sangam tyaktwaa dhananjaya

siddhyasiddhyoh samo bhootwaa samatwam yoga uchyate

Arjuna, perform your duties established in Yoga, renouncing attachment, and be even-minded in success and failure; evenness of mind is called ‘Yoga’.(48)

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।

बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥४९॥

doorena hyavaram karma buddhiyogaad dhananjaya

buddhau sharanamanwiccha kripanaah phalahetavah

Action with a selfish motive is far inferior to this Yoga in the form of equanimity. Do seek refuge in this equipoise of mind, Arjuna; for poor and wretched are those who are instrumental in making their actions bear fruit.(49)

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।

तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥५०॥

buddhiyukto jahaateeha ubhe sukrita dushkrite

tasmaad yogaaya yujyaswa yogah karmasu kaushalam

Endowed with equanimity, one sheds in this life both good and evil. Therefore, strive for the practice of this Yoga of equanimity. Skill in action lies in the practice of this Yoga. (50)

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।

 जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥५१॥

karmajam buddhiyuktaa hi phalam tyaktwaa maneeshinah

janmabandha vinirmuktaah padam gacchantyanaamayam

For, wise men possessing equipoised mind, renouncing the fruit of actions and freed from the shackles of birth, attain the blissful supreme state. (51)

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।

तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥५२॥

yadaa te mohakalilam buddhir vyatitarishyati

tadaa gantaasi nirvedam shrotavyasya shrutasya cha

When your mind will have fully crossed the mire of delusion, you will then grow indifferent to the enjoyments of this world and the next that have been heard of as well as to those that are yet to be heard of (52)

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।

समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥५३॥

shrutivipratipannaa te yadaa sthaasyati nishchalaa

samaadhaavachalaa buddhistadaa yogam avaapsyasi

When your intellect, confused by hearing conflicting statements, will rest steady and undistracted in meditation on God, you will then attain Yoga (everlasting union with God). (53)

अर्जुन उवाच

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।

स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥५४॥

arjuna uvaacha

sthitaprajnasya kaa bhaashaa samaadhisthasya keshava

sthitadheeh kim prabhaasheta kimaaseeta vrajeta kim

Arjuna said : Krsna, what is the definition (mark) of a God-realized soul, stable of mind and established in Samādhi (perfect tranquillity of mind)? How does the man of stable mind speak, how does he sit, how does he walk? (54)

श्रीभगवानुवाच ।

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्।

आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥५५॥

sri bhagavaan uvaacha

prajahaati yadaa kaamaan sarvaan paartha manogataan

atmanyevaatmanaa tushtah sthitaprajnastadochyate

Śrī Bhagavān said: Arjuna, when one thoroughly casts off all cravings of the mind, and is satisfied in the Self through the joy of the Self, he is then called stable of mind.(55)

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।

वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥५६॥

duhkheshwanudwignamanaah sukheshu vigatasprihah

veetaraagabhayakrodhah sthitadheer munir uchyate

The sage, whose mind remains unperturbed amid sorrows, whose thirst for pleasures has altogether disappeared, and who is free from passion, fear and anger, is called stable of mind. (56)

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥५७॥

yah sarvatraanabhisnehas tattat praapya shubhaashubham

naabhinandati na dweshti tasya prajnaa pratishthitaa

He who is unattached to everything, and meeting with good and evil, neither rejoices nor recoils, his mind is stable.(57)

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥५८॥

yadaa samharate chaayam koormo’ngaaneeva sarvashah

indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa

When, like a tortoise, that draws in its limbs from all directions, he withdraws all his senses from the sense-objects, his mind becomes steady. (58)

विषया विनिवर्तन्ते निराहारस्य देहिनः।

रसवर्णं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ ५९॥

vishayaa vinivartante niraahaarasya dehinah

rasavarjam raso’pyasya param drishtwaa nivartate

Sense-objects turn away from him, who does not enjoy them with his senses; but the taste for them persists. This relish also disappears in the case of the man of stable mind when he realizes the Supreme. (59)

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।

इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ ६०॥

yatato hyapi kaunteya purushasya vipashchitah

indriyaani pramaatheeni haranti prasabham manah

Turbulent by nature, the senses (not free from attachment) even of a wise man, who is practising self-control, forcibly carry away his mind, Arjuna.(60)

तानि सर्वाणि संयम्य युक्त आसीत मत्परः।

वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥ ६१॥

taani sarvaani samyamya yukta aaseeta matparah

vashe hi yasyendriyaani tasya prajnaa pratishthitaa

Therefore, having controlled all the senses and concentrating his mind, he should sit for meditation, devoting himself heart and soul to Me For, he whose senses are under his control, is known to have a stable mind(61)

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।

सङ्गात्सञ्जायते कामः कामाक्रोधोऽभिजायते ॥ ६२॥

dhyaayato vishayaan pumsah sangas teshoopajaayate

sangaat sanjaayate kaamah kaamaat krodho’bhijaayate

The man dwelling on sense-objects develops attachment for them; from attachment springs up desire, and from desire (unfulfilled) ensues anger. (62)

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः।

स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥ ६३॥

krodhaad bhavati sammohah sammohaat smriti vibhramah

smritibhramshaad buddhinaasho buddhinaashaat pranashyati

From anger arises delusion; from delusion, confusion of memory; from confusion of memory, loss of reason; and from loss of reason one goes to complete ruin (63)

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।

आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ ६४॥

raagadwesha viyuktaistu vishayaanindriyaishcharan

aatmavashyair vidheyaatmaa prasaadamadhigacchati

But the self-controlled Sādhaka, while enjoying the various sense-objects through his senses, which are disciplined and free from likes and dislikes, attains placidity of mind. (64)

प्रसादे सर्वदुःखानां हानिरस्योपजायते।

प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥६५॥

prasaade sarvaduhkhaanaam haanirasyopajaayate

prasannachetaso hyaashu buddhih paryavatishthate

With the attainment of such placidity of mind, all his sorrows come to an end; and the intellect of such a person of tranquil mind soon withdrawing itself from all sides, becomes firmly established in God. (65)

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।

न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥६६॥

naasti buddhir ayuktasya na chaayuktasya bhaavanaa

na chaabhaavayatah shaantir ashaantasya kutah sukham

He who has not controlled his mind and senses can have no determinate intellect, nor contemplation. Without contemplation, he can have no peace; and how can there be happiness for one lacking peace of mind?(66)

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।

तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥ ६७॥

indriyaanaam hi charataam yanmano’nuvidheeyate

tadasya harati prajnaam vaayur naavam ivaambhasi

As the wind carries away a boat upon the waters, even so of the senses moving among sense-objects, the one to which the mind is attached, takes away his discrimination.(67)

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥ ६८ ॥

tasmaad yasya mahaabaaho nigriheetaani sarvashah

indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa

Therefore, Arjuna, he, whose senses are completely restrained from their objects, is said to have a stable mind.(68)

या निशा सर्वभूतानां तस्यां जागर्ति संयमी।

यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥ ६९॥

yaanishaa sarvabhootaanaam tasyam jaagarti samyamee

yasyaam jaagrati bhootani saa nishaa pashyato muneh

That which is night to all beings, in that state of Divine Knowledge and Supreme Bliss the God realized Yogi keeps awake, and that (the everchanging, transient worldly happiness) in which all beings keep awake, is night to the seer. (69)

आपूर्यमाणमचलप्रतिष्ठं –

       समुद्रमापः     प्रविशन्ति       यद्वत्।

तद्वत्कामा     यं      प्रविशन्ति    सर्वे

       स     शान्तिमाप्नोति    न     कामकामी॥ ७० ॥

aapooryamaanam achalapratishtham

samudram aapah pravishanti yadwat

tadwat kaamaa yam pravishanti sarve

sa shaantim aapnoti na kaamakaami

As the waters of different rivers enter the ocean, which, though full on all sides, remains undisturbed, likewise, he, in whom all enjoyments merge themselves without causing disturbance, attains peace; not he who hankers after such enjoyments. (70)

विहाय  कामान्यः सर्वान्पुमांश्चरति नि:स्पृहः।

निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ ७१॥

vihaaya kaamaan yah sarvaan pumaamshcharati nihsprihah

nirmamo nirahankaarah sa shaantim adhigacchati

He who has given up all desires, and moves free from attachment, egoism and thirst for enjoyment attains peace.(71)

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।

स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥७२॥

eshaa braahmee sthitih paartha nainaam praapya vimuhyati

sthitwaasyaamantakaale’pi brahmanirvaanamricchati

Arjuna, such is the state of the God-realized soul; having reached this state, he overcomes delusion. And established in this state, even at the last moment, he attains Brahmic Bliss. (72)

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां

योगशास्त्रे श्रीकृष्णार्जुनसंवादे साङ्ख्ययोगो

नाम द्वितीयोऽध्यायः ॥ २ ॥

om tat sat iti srimad bhagavadgeetaasu upanishatsu brahma vidyaayaam

yogashaastre sri krishnaarjuna samvaade saankhya yogo

naama dvitiyo’dhyaayah

Thus, in the Upanisad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Śrī Krsņa and Arjuna, ends the second chapter entitled “Sānkhyayoga” (the Yoga of Knowledge).