Sankhya Yoga

1 BG 2.1 सञ्जय उवाच | तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् | विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ||२-१|| Sanjaya said: Madhusudana spoke to Arjuna, who was overwhelmed by compassion and grief, his troubled eyes filled with tears. 2 BG 2.2 श्रीभगवानुवाच | कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् | अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ||२-२|| The Lord said: Arjuna, how has this confusion overtaken you at this critical moment? It is unworthy of noble conduct, leads away from heaven, and brings disgrace. 3 BG 2.3 क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते | क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ||२-३|| Do not yield to unmanliness, Partha; it does not suit you. Cast off this petty weakness of heart and stand up, scorcher of enemies. 4 BG 2.4 अर्जुन उवाच | कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन | इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ||२-४|| Arjuna said: Madhusudana, how could I fight Bhishma and Drona with arrows? These men deserve my reverence, destroyer of enemies. 5 BG 2.5 गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके | हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ||२-५|| It would be better in this world to live even by begging than to kill these venerable teachers. By killing these teachers who seek material gain, I would enjoy pleasures stained with blood here in this world. 6 BG 2.6 न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः | यानेव हत्वा न जिजीविषामस्- तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ||२-६|| We do not know which would be better: for us to conquer them, or for them to conquer us. Dhritarashtra's sons stand before us, and after killing them we would not wish to live. 7 BG 2.7 कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः | यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ||२-७|| My nature is overwhelmed by the weakness of helplessness, and my mind is confused about duty. I ask you: tell me decisively what is best. I am your pupil and have taken refuge in you; teach me. 8 BG 2.8 न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् | अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ||२-८|| I see nothing that could remove this grief that dries up my senses, even if I gained an unrivaled, prosperous earthly kingdom or sovereignty over the gods. 9 BG 2.9 सञ्जय उवाच | एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप | न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ||२-९|| Sanjaya said: Having spoken thus to Hrishikesha, Gudakesha (Arjuna), the scorcher of enemies, said to Govinda, 'I will not fight,' and fell silent. 10 BG 2.10 तमुवाच हृषीकेशः प्रहसन्निव भारत | सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ||२-१०|| O Bharata, Krishna, seeming to smile, then spoke to the grieving Arjuna between the two armies. 11 BG 2.11 श्रीभगवानुवाच | अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे | गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ||२-११|| The Lord said: You grieve for those who need not be grieved for, yet speak words of wisdom. The wise do not mourn either the dead or the living. 12 BG 2.12 न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः | न चैव न भविष्यामः सर्वे वयमतः परम् ||२-१२|| I have always existed, as have you and these rulers. All of us will continue to exist forever. 13 BG 2.13 देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा | तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ||२-१३|| As the embodied self passes through childhood, youth, and old age in this body, so it passes to another body. A discerning person is not bewildered by this. 14 BG 2.14 मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः | आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ||२-१४|| Kunti's son, the contacts of the senses with their objects bring cold and heat, pleasure and pain. They come and go and are impermanent; endure them, descendant of Bharata. 15 BG 2.15 यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ | समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ||२-१५|| The steady person whom these experiences do not disturb, who remains even in pleasure and pain, becomes fit for immortality, best of men. 16 BG 2.16 नासतो विद्यते भावो नाभावो विद्यते सतः | उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ||२-१६|| What is unreal has no enduring being; what is real does not cease to be. Those who see truth have reached a settled understanding of both. 17 BG 2.17 अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् | विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ||२-१७|| Know that which pervades all this to be indestructible. No one can destroy this unchanging reality. 18 BG 2.18 अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः | अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ||२-१८|| The bodies of the eternal embodied self, which is indestructible and immeasurable, are said to have an end. Therefore fight, Bharata. 19 BG 2.19 य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् | उभौ तौ न विजानीतो नायं हन्ति न हन्यते ||२-१९|| Anyone who thinks this self kills, or thinks it is killed, does not understand. It neither kills nor is killed. 20 BG 2.20 न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः | अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ||२-२०|| It is never born and never dies. Having existed, it does not cease to exist. Unborn, eternal, enduring, and ancient, it is not killed when the body is killed. 21 BG 2.21 वेदाविनाशिनं नित्यं य एनमजमव्ययम् | कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ||२-२१|| Partha, how could someone who knows this self as indestructible, eternal, unborn, and unchanging kill anyone or cause anyone to be killed? 22 BG 2.22 वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि | तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही ||२-२२|| As a person puts aside worn-out clothing and takes other, new clothing, the embodied self leaves worn-out bodies and enters other, new bodies. 23 BG 2.23 नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः | न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ||२-२३|| Weapons cannot cut it, fire cannot burn it, water cannot soak it, and wind cannot dry it. 24 BG 2.24 अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च | नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ||२-२४|| It cannot be cut, burned, soaked, or dried. It is eternal, all-pervading, stable, unmoving, and everlasting. 25 BG 2.25 अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते | तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ||२-२५|| It is described as unmanifest, beyond thought, and unchangeable. Knowing it in this way, you should not grieve. 26 BG 2.26 अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् | तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ||२-२६|| Even if you think it is continually born and continually dies, mighty-armed one, you still should not grieve this way. 27 BG 2.27 जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च | तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ||२-२७|| Death is certain for one who is born, and birth is certain for one who has died. You should not grieve over what cannot be avoided. 28 BG 2.28 अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत | अव्यक्तनिधनान्येव तत्र का परिदेवना ||२-२८|| Beings are unmanifest at the beginning, manifest in the middle, and unmanifest again at their end, Bharata. What ground for lamentation is there in this? 29 BG 2.29 आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः | आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ||२-२९|| One person sees this self as a wonder; another speaks of it as a wonder; another hears of it as a wonder. Yet even after hearing of it, no one knows it. 30 BG 2.30 देही नित्यमवध्योऽयं देहे सर्वस्य भारत | तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ||२-३०|| The embodied self in every body can never be killed, Bharata. Therefore you should not grieve for any being. 31 BG 2.31 स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि | धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ||२-३१|| Considering your own duty, too, you should not waver. For a kshatriya (warrior), nothing is better than a battle consistent with duty. 32 BG 2.32 यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् | सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ||२-३२|| Fortunate are the kshatriyas (warriors) who obtain such a battle, coming unsought, Partha, as an open gate to heaven. 33 BG 2.33 अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि | ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ||२-३३|| If you refuse this battle of duty, you will abandon your own duty and reputation and incur sin. 34 BG 2.34 अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् | सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ||२-३४|| People will speak of your lasting disgrace. For someone who has been honored, disgrace is worse than death. 35 BG 2.35 भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः | येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ||२-३५|| The great chariot-warriors will think you withdrew through fear. Those who once esteemed you will regard you lightly. 36 BG 2.36 अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः | निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ||२-३६|| Your enemies will mock your ability and say many things that should never be said. What could be more painful? 37 BG 2.37 हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् | तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ||२-३७|| If killed, you will reach heaven; if victorious, you will enjoy the earth. Therefore rise, Kunti's son, resolved to fight. 38 BG 2.38 सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ | ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ||२-३८|| Treat pleasure and pain, gain and loss, victory and defeat alike, and then engage in battle. Acting this way, you will not incur sin. 39 BG 2.39 एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु | बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ||२-३९|| I have explained this understanding in terms of discernment. Now hear it in terms of disciplined action, Partha; joined to this understanding, you will free yourself from action's bonds. 40 BG 2.40 नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते | स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ||२-४०|| In this discipline no effort is wasted and no harmful reversal occurs. Even a little of this practice protects against great fear. 41 BG 2.41 व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन | बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ||२-४१|| Here, resolute understanding has a single direction, descendant of Kuru. The thoughts of the irresolute spread into countless branches. 42 BG 2.42 यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः | वेदवादरताः पार्थ नान्यदस्तीति वादिनः ||२-४२|| Partha, those lacking insight delight in Vedic pronouncements, declare that nothing else exists, and speak these flowery words— 43 BG 2.43 कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् | क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ||२-४३|| Filled with desire and intent on heaven, they speak words that bring rebirth as the fruit of action and abound in elaborate rites aimed at pleasure and power. 44 BG 2.44 भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् | व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ||२-४४|| For people attached to pleasure and power, whose minds those words carry away, resolute understanding does not become established in meditative steadiness. 45 BG 2.45 त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन | निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ||२-४५|| The Vedas concern the three qualities of nature. Arjuna, go beyond those qualities: be free of opposites, established in clarity, unconcerned with acquiring and keeping, and grounded in the self. 46 BG 2.46 यावानर्थ उदपाने सर्वतः सम्प्लुतोदके | तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ||२-४६|| For a brahmin who understands, all the Vedas have the use that a well has when water floods the land on every side. 47 BG 2.47 कर्मण्येवाधिकारस्ते मा फलेषु कदाचन | मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ||२-४७|| Your responsibility is for action alone, never for its fruits. Do not make the fruits of action your motive, and do not become attached to inaction. 48 BG 2.48 योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय | सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ||२-४८|| Act while grounded in yoga, Dhananjaya, giving up attachment and remaining even in success and failure. This evenness is called yoga. 49 BG 2.49 दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय | बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ||२-४९|| Action driven by reward is far inferior to action joined with understanding, Dhananjaya. Take refuge in understanding; those motivated by fruits are impoverished. 50 BG 2.50 बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते | तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ||२-५०|| One joined with understanding leaves behind both good and bad results here. Therefore devote yourself to yoga: yoga is skill in action. 51 BG 2.51 कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः | जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ||२-५१|| The wise, joined with understanding, abandon the fruits born of action. Freed from the bond of birth, they reach a state without affliction. 52 BG 2.52 यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति | तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ||२-५२|| When your understanding crosses the tangle of confusion, you will become indifferent to what has been heard and what remains to be heard. 53 BG 2.53 श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला | समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ||२-५३|| When your understanding, unsettled by what you have heard, stands unmoving and firmly settled in contemplation, you will attain yoga. 54 BG 2.54 अर्जुन उवाच | स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव | स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ||२-५४|| Arjuna asked: Keshava, how is a person of steady wisdom, established in contemplation, described? How does such a person speak, sit, and walk? 55 BG 2.55 श्रीभगवानुवाच | प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् | आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ||२-५५|| The Lord said: Partha, when a person leaves behind every desire arising in the mind and is content in the self through the self, that person is called steady in wisdom. 56 BG 2.56 दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः | वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ||२-५६|| A sage whose mind is unshaken by suffering, who does not crave pleasures, and who is free from attachment, fear, and anger is called steady in understanding. 57 BG 2.57 यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् | नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ||२-५७|| The wisdom of one who clings to nothing, and neither welcomes good fortune with excitement nor hates misfortune, is firmly established. 58 BG 2.58 यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः | इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ||२-५८|| When one withdraws the senses from their objects on every side, like a tortoise drawing in its limbs, wisdom is firmly established. 59 BG 2.59 विषया विनिवर्तन्ते निराहारस्य देहिनः | रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ||२-५९|| Sense objects withdraw from an embodied person who abstains, but the taste for them remains. Even that taste disappears on seeing the highest. 60 BG 2.60 यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः | इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ||२-६०|| Kunti's son, even in a discerning person who makes an effort, the turbulent senses forcibly carry away the mind. 61 BG 2.61 तानि सर्वाणि संयम्य युक्त आसीत मत्परः | वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ||२-६१|| Restrain them all and remain disciplined, regarding me as supreme. The wisdom of one whose senses are under control is firmly established. 62 BG 2.62 ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते | सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ||२-६२|| Dwelling on sense objects produces attachment to them. Attachment gives rise to desire, and desire gives rise to anger. 63 BG 2.63 क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः | स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ||२-६३|| Anger produces bewilderment; bewilderment disrupts memory; disrupted memory destroys discernment; when discernment is destroyed, the person is ruined. 64 BG 2.64 रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् | आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ||२-६४|| But a self-governed person who moves among objects with controlled senses, free from attraction and aversion, attains serenity. 65 BG 2.65 प्रसादे सर्वदुःखानां हानिरस्योपजायते | प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ||२-६५|| In serenity, all one's suffering comes to an end. The understanding of a serene mind soon becomes steady. 66 BG 2.66 नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना | न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ||२-६६|| Without inner discipline there is no stable understanding or contemplation. Without contemplation there is no peace; without peace, how can there be happiness? 67 BG 2.67 इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते | तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ||२-६७|| When the mind follows the wandering senses, it carries wisdom away, like wind sweeping a boat across the water. 68 BG 2.68 तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः | इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ||२-६८|| Therefore, mighty-armed one, wisdom is firmly established in someone whose senses are completely restrained from their objects. 69 BG 2.69 या निशा सर्वभूतानां तस्यां जागर्ति संयमी | यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ||२-६९|| What is night to all beings is a time of wakefulness for the self-controlled. What beings call wakefulness is night to the sage who sees. 70 BG 2.70 आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् | तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ||२-७०|| As waters keep entering the ocean while it remains firmly settled, the person who receives all desires in the same way attains peace. The one who longs for desires does not. 71 BG 2.71 विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः | निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ||२-७१|| A person who abandons all desires and lives without craving, without possessiveness and without the sense of 'I,' attains peace. 72 BG 2.72 एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति | स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ||२-७२|| This is establishment in Brahman, Partha. Having reached it, one is no longer bewildered; remaining in it even at life's end, one reaches liberation in Brahman.