हरि सर्वोत्तम । वायु जीवोत्तम । श्री गुरुभ्यो नमः ।
*NOTE: Choose desired output script using Aksharamukha (screen top-right) to see Vedaswara.
Bhagavad Gita 2: Sāṅkhya Yoga
हरि सर्वोत्तम । वायु जीवोत्तम । श्री गुरुभ्यो नमः ।
अथ द्वितीयोऽध्यायः
साङ्ख्ययोगः
सञ्जय उवाच
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ २।१ ॥
Sañjaya said –
To him thus overwhelmed with pity, whose eyes were beclouded by tears, and who was very depressed, Madhusūdana spoke these words.
श्रीभगवानुवाच
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २।२ ॥
Śrī Bhagavān said –
Arjuna, whence has this dejection come over you at such a crisis? It is un-aryan (ignoble), it does not lead to heaven, and brings no fame to you.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ २।३ ॥
Yield not to this faint-heartedness, O Pārtha, for it does not become you, cast off this paltry weakness of heart and arise, O vanquisher of enemies.
अर्जुन उवाच
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ २।४ ॥
Arjuna said –
O Madhusūdana (killer of Madhu), how shall I, in battle fight with arrows, Bhīṣma and Droṇa who are worthy of reverence, O slayer of foes!
गुरून्हत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्॥ २।५ ॥
It is better to live in this world by begging than to kill these gurus, worthy of reverence. If I kill gurus, albeit desirous of wealth, I shall be enjoying only blood-stained pleasures.
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २।६ ॥
We do not know which is just likely – whether we conquer them or they conquer us. These sons of Dhṛtarāṣṭra, after slaying whom we do not desire to live, are standing before us in battle array.
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ २।७ ॥
My essential nature being overpowered by faintheartedness and my mind being confounded as to what is Dharma (right moral conduct), I ask You to tell me decisively what is good for me. I am Your disciple, command me, I seek refuge in You.
न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् ॥ २।८ ॥
I do not understand what will drive away my grief that withers my senses, a grief that must continue to haunt me, even if I should here obtain rich kingdom without any rival or even the rulership over gods.
सञ्जय उवाच
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ २।९ ॥
Sañjaya said –
Having thus spoken to Hṛṣīkeśa, Arjuna the conqueror of enemies told Govinda – “I will not fight” and became silent.
तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ २।१० ॥
O Bhārata! Hṛṣīkeśa, smiling as it were, addressed the following words to he who was depressed and sitting in the midst of the two armies.
श्रीभगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २।११ ॥
Śrī Bhagavān said –
You grieve for those that should not be grieved for and speak seemingly wise words, reasoned in your own way. The wise do not grieve either for the actually living or for the dead (about to die).
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २।१२ ॥
Never was there a time when I did not exist, nor you, nor these princes. Nor surely shall we all ever cease to exist hereafter.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २।१३ ॥
Just as childhood, youth, and old age come to the dweller of the body in one and the same body, so also one (dweller of the body) gets another body after death. The wise man is not perturbed by it.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २।१४ ॥
Do the contacts of sense objects with senses, O son of Kunti, personal by themselves alone (even in the absence of Abhimāna or personal attachment) cause pleasure and pain through sensation of cold and heat? They (pleasure and pain) come and go and are contingent on Abhimāna. Make them ineffectual (by cutting off the personal factor).
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २।१५ ॥
O Chief of men, that brave and wise person who is not tormented by these, and who reacts to pain and pleasure with the same equanimity (i.e. is unperturbed by pleasure and pain and retains calmness of mind) becomes fit for salvation.
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २।१६ ॥
From bad deeds no happiness or good can ever result, and from good deeds no misery or bad results either; In respect of both of these, the truth has actually been perceived by seekers of truth.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ २।१७ ॥
Know that Brahman by whom all this is pervaded is absolutely indestructible; No one would be able to cause the destruction of this self which is imperishable.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २।१८ ॥
These bodies of the embodied Jīva-s are perishable, while Jīva-s are eternal being the reflected images of God who is omnipresent and immeasurable. Therefore, O Bhārata, do fight just as a way of worship to earn His Grace.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ २।१९ ॥
He who thinks a person to be a killer and he who thinks a person as killed – both of them are in fact ignorant. He does not kill nor does the other get killed (independently of the Lord).
न जायते म्रियते वा कदाचित् नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २।२० ॥
The Jīva is neither born nor does he die; nor having been once in existence does he produce himself again, for he is unborn, indestructible, and eternal. He (Jīva) is not killed when his body is slain.
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २।२१ ॥
O Arjuna – how can he who knows this Jīva to be indestructible, eternal, unborn and unchangeable, think of killing or cause another to kill or to be killed?
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥ २।२२ ॥
Just as a person casts off worn out clothes and puts on new ones, so also the in-dwelling soul gives up worn-out bodies and enters others that are new.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २।२३ ॥
Weapons do not cut Him (Jīva or God), fire does not burn Him, waters do not drench Him nor can wind dry Him.
अच्छेद्योऽयमदाह्योऽयं अक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुः अचलोऽयं सनातनः ॥ २।२४ ॥
He is uncuttable, unburnable, unwettable, and undriable. He is eternal, all pervading, stable, immovable and immutable (the same forever).
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २।२५ ॥
Unmanifest, inconceivable, unchanging – he is called (described). Therefore, knowing him as such, you should not grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २।२६ ॥
O mighty armed one – even if you regard him as inevitably born, and inevitably dying (even then) it is not right for you to grieve.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २।२७ ॥
Death is certain to one who is born and birth for one who dies. Therefore, you should not grieve over what is unavoidable and inevitable.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २।२८ ॥
O Bhārata, bodies of creatures have their origin in the unmanifest (matter), manifest between birth and death; they indeed have their end in the unmanifest (matter), what is there for lamentation in respect of such bodies?
आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २।२९ ॥
Some one sees him as a marvel, likewise some one speaks of him as a marvel, some one else hears of him as a marvel. Yet even hearing such things, no one knows him at all.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २।३० ॥
This Jīva (dweller in the body) is forever invulnerable. O Bhārata in every body (in the bodies of all); therefore, you should not grieve for any creature.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २।३१ ॥
Even from the view point of your own duty, you should not vacillate; For there is nothing more beneficial (praiseworthy) for a Kṣatriya than waging a righteous war.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २।३२ ॥
O Pārtha, it is only the blessed among the Kṣatriya-s who come by a war like this, which has come unsought as an open door to heaven.
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ २।३३ ॥
But, if you will not wage this righteous war, you will incur sin by abandoning your own duty and losing honor.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिः मरणादतिरिच्यते ॥ २।३४ ॥
Besides, men will recount your ever lasting ill-fame and for one who is highly esteemed, ill-fame exceeds death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ २।३५ ॥
Ṃahārathās will think that you have withdrawn from the battle out of fear and you will be slighted by the very persons who had held you in high esteem.
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ २।३६ ॥
Your enemies decrying your prowess, will utter unmentionable words. Can anything be sadder than that?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ २।३७ ॥
If killed, you will attain heaven; If victorious, you will enjoy the earth (as its sovereign). Therefore, O son of Kunti, rise up, determined to fight.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ २।३८ ॥
By regarding pleasure and pain, gain and loss, victory and defeat, with equanimity, gird up for battle. Thereby, you will not incur sin.
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ २।३९ ॥
This teaching so far imparted to you is the one relating to Sāṅkhya (knowledge of soul and God). Listen now to the exposition of Yoga, the means of obtaining that knowledge equipped with which, O Pārtha, you will cast away the bonds of all action (Karma) good and evil.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ २।४० ॥
In this path (of disinterested action) there is no loss of attempt once made nor sin engendered by lapses; even a little of this (Dharma) protects from the great fear (of Samsāra).
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २।४१ ॥
O Joy of Kurus, the teaching which forms the true conclusion is but one, be it of the worldly, or Vedic topics. The teachings of those who are devoid of true knowledge are naturally conflicting, multi-directional, and endless.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २।४२ ॥
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २।४३ ॥
O Pārtha, the ignorant who rejoice in the superficial sense of the Vedas and who are devoted to worldly pleasures and think and say that Svarga is the highest goal, say that there is nothing beyond these and proclaim these flowery words which promise birth, action and rewards and prescribe ceremonies (in great detail) which bring on joys and wealth.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २।४४ ॥
To people who are lured by such wealth and pleasure and whose minds are captivated by the flowery language in the Vedas, the knowledge of true conclusions will be unattainable for concentration of the mind on the Lord.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ २।४५ ॥
The Vedas seem to treat odd matters relating to the three gunas (qualities), O Arjuna, but rise above them. Being free from the pairs of opposites, let your mind be steady always in the eternal pure Lord; (think of Him every moment); do not endeavour to acquire or safeguard what is forbidden; be ever devoted to Him (in full faith that He is the sole Master and Lord).
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ २।४६ ॥
That purpose realised in a pond of water is more than served by an ocean (vast expanse of water); similarly what is realised through all the Vedas, is obtained by the learned man who has visioned God (sees Brahman).
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २।४७ ॥
You have a right in respect of action (work) alone never in respect of its fruits. Let not the fruit of action be your motive and let there be no attachment to inaction either.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ २।४८ ॥
O Dhanañjaya, renouncing attachment and being unmoved alike in success and failure, do your duties firmly entrenched in yoga (means of knowledge). This state of equanimity is called Yoga.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ २।४९ ॥
O Dhanañjaya, action with a lower motive is far inferior to knowledge leading to salvation. Take therefore, refuge in knowledge. Pitiable are those who have such (only the lower) motive for their action.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २।५० ॥
Possessed of knowledge of God, he casts off here both good and evil. Therefore, exert yourself for Yoga (knowledge). Skill in the performance of duties done for the sake of the grace of the Lord without any desire for the fruits is Yoga.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ २।५१ ॥
Those who renounce the fruits of Karma surely become possessed of God and get liberated from the bondage of birth, reach the goal free from suffering.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ २।५२ ॥
When your mind gets over the barriers of delusion, then you attain the full benefit of what has been already heard and what yet remains to be heard.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २।५३ ॥
When your mind (Buddhi) at first in conflict with the Vedas shall stand unshaken and remain unperturbed and steady in deep meditation, then you will attain Yoga.
अर्जुन उवाच ।
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ २।५४ ॥
Arjuna said –
O Keśava, what is the description of him who has this firmly-founded wisdom and who is in deep meditation? How will that person of steadfast perception speak, and what are the characteristics of his movements?
श्रीभगवानुवाच
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ २।५५ ॥
Śrī Bhagavān said –
O Pārtha, when one gives up all the desires of the mind and by the grace of God, is content (finds satisfaction) in. Him then one is called a God-centered sage (capable of directly receiving God).
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ २।५६ ॥
He whose mind remains unperturbed in sorrow and who is devoid of longing for pleasures and is free from passion, fear and anger, is called a Sage of steadfast wisdom.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ २।५७ ॥
He who has no attachment anywhere and who neither welcomes nor abhors when he meets with good or evil, has steadfast wisdom.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २।५८ ॥
When he withdraws his senses from their objects, as a tortoise does its limbs on all sides effortlessly, his wisdom is firmly established.
विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ २।५९ ॥
The object of senses, but not the relish for them, turn away from the person who fasts, and even this relish disappears on the realisation of the Supreme Brahman (when the Supreme is seen).
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ २।६० ॥
O Son of Kunti, for even the wise man who strives hard, the overpowering and turbulent senses forcibly carry away the mind.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ २।६१ ॥
Having restrained them all, he should sit in contemplation meditating that I (Kṛṣṇa) am his Supreme Lord. Of him, who has verily his senses under control wisdom is steadfast.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ २।६२ ॥
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ २।६३ ॥
Whoever muses on the objects of senses, develops attachment to them; from attachment springs up desire; and from desire arises anger; from anger results delusion or error of judgement; from delusion, loss of memory such as scriptural commandments and injunctions; from shattered memory there will be loss of good sense and understanding and he perishes from the loss of good sense and understanding.
रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ २।६४ ॥
On the other hand, he who with the senses free from (irresponsive to) likes and dislikes and kept under perfect control, and whose mind is disciplined attains purity of mind and peace or tranquility.
प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ २।६५ ॥
In that tranquility all his miseries become extinct and the knowledge of him who is of a serene mind becomes firmly established.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ २।६६ ॥
One who is not able to restrain his mind from being distracted, is not able to concentrate; and one who is not able to contemplate on God with concentration is incapable of divine meditation that leads to direct perception of God. He who has no such perfectly practised perception, cannot attain Mokṣa; and without Mokṣa, where is happiness or bliss?
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ २।६७ ॥
When the mind goes after the senses that rove among objects his understanding and the conclusions arrived at by a study of Śāstra-s are lost, as a ship carried away by wind on the waters.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २।६८ ॥
Therefore, O mighty armed, he whose senses are completely restrained from the sense objects, has his knowledge firmly established.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ २।६९ ॥
That which is night for all beings therein the man of self-restraint is wide awake. Where other beings keep awake, it is night for the sage contemplating on God.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥ २।७० ॥
Just as waters flow into the ocean which though being filled on all sidesyet remains steady, all objects of desire enter him who is steady and it is he who attains salvation; not he who goes hunting after pleasures.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ २।७१ ॥
He who gives up all desires and experiences all the sense objects without any attachment is the one who finally attains salvation.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ २।७२ ॥
O Pārtha, this is the state of Brahman realisation and having attained it one is not deluded. If he should manage to continue thus even at the moment of death, he reaches the Supreme Being (which has no material body).
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
साङ्ख्ययोगो नाम द्वितीयोऽध्यायः ॥ २॥
Thus ends the Second Chapter of the Upanisads of the Bhagavad Gīta, entitled “Sāṅkhya Yoga”, the Yoga of Ancient Wisdom.
Reference: Srimad Bhagavad Gita pocket book published by Suguna Samsath with translation by Shri Bannanje Govindacharya (Received with blessings from HH Shri Shri Sugunendra Tirtha Swamiji of Puttige Matha in Austin, TX, Nov 1997)
Transliterated by Krishna Rao Vijayanagar and Raghunath Rao
“Do your Best … and leave the Rest … “
॥ सर्वं श्री कृष्णार्पणं अस्तु ॥
