Chapter 2 : Sankhya Yoga – अध्याय २: साङ्ख्ययोग

Sanjaya said: Seeing Arjuna overcome with compassion, his eyes filled with tears, and in despair, Madhusudana spoke these words.

Sanjaya said: To that Arjuna, who was thus overwhelmed with compassion, his eyes full of tears and agitated, and who was grieving, Lord Madhusudana spoke these words. || 1 ||

The Lord said: Arjuna, how has this dejection come upon you in this hour of crisis? It is not worthy of a noble person, nor does it lead to heaven or glory.

The Lord said: Arjuna, how has this delusion overtaken you in this hour of crisis? It is not practiced by noble people, nor does it lead to heaven, nor does it bring fame. || 2 ||

Do not yield to weakness, Arjuna, it does not befit you. Shake off this wretched faintheartedness and arise, scorcher of enemies!

Therefore, Arjuna, do not yield to cowardice; it does not befit you. O scorcher of enemies! Abandon this petty weakness of heart and stand up for battle. || 3 ||

Arjuna said: How can I fight Bhishma and Drona with arrows in battle, Madhusudana, when they are worthy of my worship, O destroyer of enemies?

Arjuna said: How can I fight against Bhishma Pitamah and Dronacharya with arrows in the battlefield, O Madhusudana? For they are both worthy of reverence, O destroyer of enemies! || 4 ||

It would be better to live in this world by begging than to slay these noble gurus. But if I kill them, I would only enjoy wealth and pleasures stained with blood.

Therefore, I consider it better to live on alms in this world than to kill these noble gurus; for even after killing the gurus, I would only enjoy wealth and pleasures stained with blood in this world. || 5 ||

We do not know which is better for us, to conquer them or be conquered by them. For those whom we would not want to live after killing are standing before us, the sons of Dhritarashtra.

We do not know which is better for us, to fight or not to fight; whether we will conquer them or they will conquer us. And those whom we do not wish to live after killing, those sons of Dhritarashtra, stand arrayed against us. || 6 ||

My heart is overwhelmed with the weakness of cowardice, and my mind is confused about my duty. I ask you, tell me decisively what is best for me. I am your disciple, teach me, I take refuge in you.

Therefore, with my nature overcome by the weakness of cowardice and my mind bewildered about dharma, I ask you to tell me what is definitely beneficial for me; for I am your disciple, so instruct me, who have taken refuge in you. || 7 ||

I do not see what could remove this sorrow that is drying up my senses, even if I were to attain a prosperous and unrivaled kingdom on earth, or even sovereignty over the gods.

For even after attaining an unrivaled, prosperous kingdom on earth and sovereignty over the gods, I do not see the means to dispel the sorrow that is withering my senses. || 8 ||

Sanjaya said: Having spoken thus to Hrishikesha, Gudakesha, the scorcher of enemies, said to Govinda, "I will not fight," and became silent.

Sanjaya said: O King! Having spoken thus to Hrishikesha, Arjuna, the conqueror of sleep, declared clearly to Lord Govinda, "I will not fight," and became silent. || 9 ||

To him who was thus despondent in the midst of the two armies, Hrishikesha spoke these words, as if smiling, O Bharata.

O descendant of Bharata, Dhritarashtra! Lord Krishna, the indweller, spoke these words to Arjuna, who was grieving in the midst of the two armies, as if smiling. || 10 ||

The Lord said: You grieve for those who are not worthy of grief, and yet speak words of wisdom. The wise grieve neither for the living nor for the dead.

The Lord said: Arjuna, you grieve for those who are not worthy of grief, and yet speak words of wisdom; but the wise grieve neither for those whose lives have departed nor for those who are still living. || 11 ||

Never was there a time when I did not exist, nor you, nor all these kings; nor will there be any time hereafter when we shall cease to be.

Never was there a time when I did not exist, nor you, nor these rulers; nor will there ever be a time when we all shall cease to exist. || 12 ||

Just as the embodied self passes through childhood, youth, and old age in this body, so also does it attain another body. The wise are not deluded by this.

Just as the embodied soul continuously passes, in this body, from boyhood to youth to old age, the wise man is not deluded by the transition to another body. || 13 ||

The contacts of the senses with their objects give rise to the feelings of heat and cold, pleasure and pain. They are transient and impermanent. Endure them, Arjuna.

O son of Kunti! The contacts of the senses with their objects give rise to the feelings of heat and cold, pleasure and pain; they are fleeting and impermanent. Therefore, O descendant of Bharata, endure them. || 14 ||

For the man who is not disturbed by these contacts, who is the same in pleasure and pain, is fit for immortality, O best of men.

For that wise man who is not disturbed by these contacts, who remains the same in pleasure and pain, is fit for immortality, O best among men. || 15 ||

The unreal has no existence, and the real never ceases to be. This truth has been perceived by those who have insight into the nature of reality.

The unreal has no existence, and the real never ceases to be. The truth about both has been seen by the knowers of truth. || 16 ||

Know that to be indestructible by which all this is pervaded. No one can destroy that immutable reality.

Know that to be indestructible by which all this universe is pervaded. No one is able to destroy that imperishable reality. || 17 ||

These bodies are perishable, but the embodied self is eternal, indestructible, and immeasurable. Therefore, fight, Arjuna.

These bodies are said to be perishable, but the embodied Self is eternal, indestructible, and immeasurable. Therefore, O descendant of Bharata, fight! || 18 ||

He who thinks that the Self is the slayer, and he who thinks that the Self is slain, neither of them knows the truth. For the Self neither slays nor is slain.

He who considers this Self as the slayer, and he who thinks of it as slain, neither of them knows the truth. For it neither slays nor is slain. || 19 ||

The Self is never born, nor does it ever die; after having been, it never ceases to be. It is unborn, eternal, everlasting, and ancient; it is not slain when the body is slain.

It is never born, nor does it ever die; nor, having once been, does it ever cease to be. It is unborn, eternal, everlasting, and ancient; it is not slain when the body is slain. || 20 ||

How can that person who knows the Self to be indestructible, eternal, unborn, and immutable, slay anyone or cause anyone to be slain, Arjuna?

O son of Pritha, Arjuna! How can that person who knows this Self to be indestructible, eternal, unborn, and imperishable, cause anyone to be slain or slay anyone? || 21 ||

Just as a person discards worn-out clothes and puts on new ones, so also does the embodied self discard worn-out bodies and enters into new ones.

Just as a person discards worn-out clothes and puts on others that are new, so does the embodied soul discard worn-out bodies and enter into others that are new. || 22 ||

Weapons do not cut it, fire does not burn it, water does not wet it, and wind does not dry it.

Weapons do not cut it, fire does not burn it, water does not wet it, and wind does not dry it. || 23 ||

For it is uncuttable, unburnable, unwettable, and undriable; it is eternal, all-pervading, stable, immovable, and everlasting.

For this Self is uncuttable, unburnable, unwettable, and undoubtedly undriable; it is eternal, all-pervading, unmoving, steadfast, and everlasting. || 24 ||

It is said to be unmanifest, unthinkable, and immutable. Therefore, knowing it as such, you should not grieve.

This Self is said to be unmanifest, unthinkable, and immutable. Therefore, O Arjuna, knowing it to be such, you should not grieve. || 25 ||

But even if you think of the Self as being constantly born and constantly dying, even then, mighty-armed Arjuna, you should not grieve.

But even if you think of this Self as being constantly born and constantly dying, even then, O mighty-armed one, you should not grieve in this way. || 26 ||

For death is certain for the one who is born, and birth is certain for the one who dies. Therefore, you should not grieve over what is unavoidable.

For death is certain for one who is born, and birth is certain for one who dies. Therefore, you should not grieve over what is unavoidable. || 27 ||

Beings are unmanifest before birth and again unmanifest in death; they are manifest only in the intermediate state. What is there to grieve about?

O Arjuna! Beings are unmanifest before birth and unmanifest again after death; they are manifest only in the interim. What cause is there for grief in such a situation? || 28 ||

Rarely does anyone behold it, rarely does anyone speak of it, and rarely does anyone hear of it. And even after hearing about it, very few understand it.

Rarely does anyone behold this Self as wonderful; rarely does another speak of it as wonderful; and rarely does another hear of it as wonderful. Even after hearing about it, very few understand it. || 29 ||

The Self dwelling in the body of everyone is eternal and indestructible. Therefore, you should not grieve for any being.

O Arjuna! This Self is eternally indestructible in the bodies of all beings. Therefore, you should not grieve for any being. || 30 ||

Considering also your own duty, you should not waver. For there is no greater good for a Kshatriya than a righteous war.

Also, considering your own duty, you should not waver; for there is no duty more welcome for a Kshatriya than a righteous war. || 31 ||

Happy are the Kshatriyas, Arjuna, who are offered such a war that comes of its own accord, opening the doors to heaven.

Happy are those Kshatriyas, Arjuna, who obtain such a war that comes unsought, opening the doors to heaven. || 32 ||

But if you do not fight this righteous war, then you will have abandoned your own duty and fame, and you will incur sin.

But if you do not fight this righteous war, then you will have abandoned your own duty and fame, and you will incur sin. || 33 ||

People will speak of your infamy forever, and for a respectable person, infamy is worse than death.

And people will speak of your everlasting infamy; and for one who has been honored, infamy is worse than death. || 34 ||

The great warriors will think that you have withdrawn from the battle out of fear, and you will lose the esteem in which they hold you.

The great warriors will think that you have withdrawn from the battle out of fear, and you will fall in their estimation, who have held you in high regard. || 35 ||

Your enemies will say many unkind things about you, and they will mock your ability. What could be more painful than that?

Your enemies will utter many unmentionable words, criticizing your ability; what could be more painful than that? || 36 ||

If you are killed, you will go to heaven; if you win, you will enjoy the earth. Therefore, stand up, Arjuna, resolved to fight.

If you are slain, you will attain heaven; if you conquer, you will enjoy the earth. Therefore, stand up, Arjuna, resolved to fight. || 37 ||

Treating pleasure and pain, gain and loss, victory and defeat alike, engage in battle. Thus, you will not incur sin.

Treating alike victory and defeat, gain and loss, pleasure and pain, prepare for battle; thus you will not incur sin. || 38 ||

This is the wisdom that has been imparted to you, Arjuna, according to the Sankhya philosophy. Now listen to the wisdom of Yoga, by which you can break free from the bondage of karma.

Arjuna, this wisdom has been imparted to you in relation to Sankhya Yoga. Now hear about it in relation to Karma Yoga, by practicing which you will break free from the bonds of karma.

In this path, no effort is ever lost, and there is no failure. Even a little practice of this dharma saves one from great fear.

In this Karma Yoga, no effort is ever lost, and there is no adverse effect. Even a little practice of this dharma saves one from great fear. || 40 ||

In this path, Arjuna, the intellect is resolute and directed toward one goal. But the intellect of the irresolute is scattered in many directions.

O Arjuna! In this Karma Yoga, the resolute intellect is one-pointed; but the intellect of the irresolute is multi-branched and endless. || 41 ||

The unwise, who delight in the flowery words of the Vedas, who are attached to the letter of the law, who have no higher goal than heaven, and who declare that there is nothing else, are full of desires and seek to attain heaven through rituals that promise pleasure and power. They are attached to pleasure and power, and their minds are carried away by such teachings, so they cannot attain the resolute intellect that is necessary for samadhi.

O Arjuna! The unwise, who delight in the flowery words of the Vedas, who are attached to the letter of the law, who have no higher goal than heaven, and who declare that there is nothing else, are full of desires and seek to attain heaven through rituals that promise pleasure and power. They are attached to pleasure and power, and their minds are carried away by such teachings, so they cannot attain the resolute intellect that is necessary for samadhi. || 42-44 ||

The Vedas deal with the three gunas. Rise above these three gunas, Arjuna. Be free from duality, ever steadfast in purity, without concern for acquisition or preservation, and established in the Self.

O Arjuna! The Vedas deal with the three gunas; therefore, rise above these three gunas, be free from duality, ever steadfast in purity, without concern for acquisition or preservation, and established in the Self. || 45 ||

To the extent that a well is useful when there is a flood everywhere, so is all the Vedas useful to the brahmin who knows the Self.

To the extent that a well is useful when there is a flood everywhere, so is all the Vedas useful to the brahmin who knows the Self. || 46 ||

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, and never be attached to not doing your duty.

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, and never be attached to not doing your duty. || 47 ||

Perform your duty equipoised, Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.

Perform your duty equipoised, Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga. || 48 ||

Action done with selfish motives is far inferior to action done with selfless devotion. Seek refuge in such wisdom, for those who work for selfish rewards are miserable.

Action done with selfish motives is far inferior to action done with selfless devotion. Seek refuge in such wisdom, for those who work for selfish rewards are miserable. || 49 ||

Endowed with such wisdom, one gets rid of both good and bad actions in this life itself. Therefore, strive for yoga, which is the art of work.

Endowed with such wisdom, one gets rid of both good and bad actions in this life itself. Therefore, strive for yoga, which is the art of work. || 50 ||

The wise, united to wisdom, renounce the fruits of action, and freed from the bonds of birth, they go to the blissful state.

For the wise, united to wisdom, renounce the fruits of action, and freed from the bonds of birth, they go to the blissful state. || 51 ||

When your intellect has crossed the mire of delusion, then you will become indifferent to what has been heard and what is yet to be heard.

When your intellect has crossed the mire of delusion, then you will become indifferent to what has been heard and what is yet to be heard. || 52 ||

When your intellect, bewildered by conflicting opinions, becomes unwavering and firmly established in the Self, then you will attain yoga.

When your intellect, bewildered by conflicting opinions, becomes unwavering and firmly established in the Self, then you will attain yoga, that is, you will be eternally united with the Supreme Self. || 53 ||

Arjuna said: What are the characteristics of a person whose wisdom is steady, who is established in samadhi, Krishna? How does such a person speak, how does he sit, and how does he move?

Arjuna said: What are the characteristics of a person whose wisdom is steady, who is established in samadhi, Krishna? How does such a person speak, how does he sit, and how does he move? || 54 ||

The Lord said: When a person completely casts off all desires of the mind, and is satisfied in the Self by the Self, then he is said to be of steady wisdom.

The Lord said: Arjuna, when a person completely casts off all desires of the mind and is satisfied in the Self by the Self, then he is said to be of steady wisdom. || 55 ||

He whose mind is undisturbed in the midst of sorrows, who is free from desires in the midst of pleasures, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.

He whose mind is undisturbed in the midst of sorrows, who is free from desires in the midst of pleasures, and who is free from attachment, fear, and anger, is called a sage of steady wisdom. || 56 ||

He who is without affection for anything, who neither rejoices nor hates when he obtains good or evil, his wisdom is firmly established.

He who is without affection for anything, who neither rejoices nor hates when he obtains good or evil, his wisdom is firmly established. || 57 ||

When he withdraws his senses from the objects of sense, as a tortoise withdraws its limbs, then his wisdom is firmly established.

When he withdraws his senses from the objects of sense, as a tortoise withdraws its limbs, then his wisdom is firmly established (this should be understood). || 58 ||

The objects of sense fall away from the abstinent, but the taste for them remains. But even this taste falls away when the Supreme is seen.

The objects of sense fall away from the abstinent, but the taste for them remains; but even this taste falls away when the Supreme is seen. || 59 ||

The turbulent senses, Arjuna, forcibly carry away the mind even of a wise person striving for perfection.

Arjuna, the turbulent senses forcibly carry away the mind even of a wise person striving for perfection, because of the non-destruction of attachment. || 60 ||

Having restrained them all, he should sit steadfast, intent on Me. For he whose senses are under control, his wisdom is firmly established.

Therefore, the seeker should restrain all those senses and sit steadfast, intent on Me; for the wisdom of him whose senses are under control is firmly established. || 61 ||

When a person dwells on the objects of sense, attachment to them arises. From attachment arises desire, and from desire arises anger.

When a person dwells on the objects of sense, attachment to them arises; from attachment arises desire, and from desire arises anger. || 62 ||

From anger arises delusion, from delusion loss of memory, from loss of memory the destruction of discrimination, and from the destruction of discrimination he perishes.

From anger arises delusion; from delusion, loss of memory; from loss of memory, the destruction of discrimination; and from the destruction of discrimination, he perishes. || 63 ||

But the self-controlled person, moving among objects with his senses free from attachment and aversion, attains serenity.

But the self-controlled person, moving among objects with his senses free from attachment and aversion, attains serenity. || 64 ||

In serenity, all sorrows come to an end, for the intellect of the serene-minded is soon established in steadfastness.

In serenity, all sorrows come to an end; for the intellect of the serene-minded is soon established in steadfastness. || 65 ||

There is no wisdom for the uncontrolled, nor is there contemplation for him. Without contemplation, there is no peace, and without peace, how can there be happiness?

There is no wisdom for the uncontrolled, nor is there contemplation for him; without contemplation, there is no peace, and without peace, how can there be happiness? || 66 ||

For when the mind is led away by the wandering senses, it carries away his wisdom as the wind carries away a boat on the water.

For when the mind is led away by the wandering senses, it carries away his wisdom as the wind carries away a boat on the water. || 67 ||

Therefore, Arjuna, he whose senses are completely restrained from their objects, his wisdom is firmly established.

Therefore, Arjuna, he whose senses are completely restrained from their objects, his wisdom is firmly established. || 68 ||

What is night for all beings is the time of awakening for the disciplined soul; and what is the time of awakening for all beings is night for the sage who sees the truth.

What is night for all beings is the time of awakening for the disciplined soul; and what is the time of awakening for all