Chapter 2 of the Bhagavad Gita, called sāṅkhyayōgaḥ or Sankhya yōga (Knowledge and Inner Clarity), opens with a scene charged with emotion and consequence. The battlefield of kurukṣētra is set, the armies of the pāṇḍavāḥ and kauravāḥ stand face to face, and the air is thick with tension.
The previous chapter introduced us to the battlefield and the emotional storm brewing within arjuna. We saw him overwhelmed by compassion and confusion, unable to reconcile the demands of dharma with the pain of fighting his own kin. His questions echo the dilemmas we all face-when duty seems impossible, when the right path is hidden by fear and attachment.
Looking ahead, the next chapter will dive deeper into karma-yōga, exploring how action, intention, and detachment can transform our lives. But first, Chapter 2 invites us to pause, reflect, and ask ourselves: What is my true nature? How can I face my own battles with clarity and courage?
ōṃ śrī paramātmanē namaḥ
atha dvitīyō'dhyāyaḥ
sāṅkhyayōgaḥ
Translation (bhāvārtha):
Om. Reverence to the Supreme Self. Now begins the second chapter, titled 'The Yoga of Knowledge.'
sañjaya uvācha
taṃ tathā kṛpayā''viṣṭam aśrupūrṇākulēkṣaṇam ।
viṣīdantamidaṃ vākyam uvācha madhusūdanaḥ ॥1॥
Translation (bhāvārtha):
Sanjaya said: Seeing Arjuna overwhelmed by compassion, his eyes brimming with tears and his mind agitated by sorrow, Krishna, the destroyer of Madhu, spoke these words to him.
śrī bhagavānuvācha
kutastvā kaśmalamidaṃ viṣamē samupasthitam ।
anāryajuṣṭamasvargyam akīrtikaramarjuna ॥2॥
Translation (bhāvārtha):
The Blessed Lord said: Arjuna, how has this weakness come upon you at such a critical moment? It is not fitting for someone of noble character, does not lead to higher good, and will only bring you dishonor.
klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyatē ।
kṣudraṃ hṛdayadaurbalyaṃ tyaktvōttiṣṭha parantapa ॥3॥
Translation (bhāvārtha):
Do not give in to weakness, Arjuna. Such behavior does not suit you. Let go of this small-minded fear and rise up, O conqueror of enemies.
arjuna uvācha
kathaṃ bhīṣmamahaṃ saṅkhyē drōṇaṃ cha madhusūdana ।
iṣubhiḥ pratiyōtsyāmi pūjārhāvarisūdana ॥4॥
Translation (bhāvārtha):
Arjuna said: Krishna, how can I bring myself to fight with arrows against Bhishma and Drona in this battle, when they are both so deserving of my respect, O destroyer of enemies?
gurūnahatvā hi mahānubhāvān śrēyō bhōktuṃ bhaikṣyamapīha lōkē ।
hatvārthakāmāṃstu gurūnihaiva bhuñjīya bhōgān rudhirapradigdhān ॥5॥
Translation (bhāvārtha):
It is truly better to live in this world by begging than to kill these great teachers. If I kill them, even if they are driven by desire for wealth, the pleasures I would enjoy here would be stained with their blood.
na chaitadvidmaḥ katarannō garīyaḥ yadvā jayēma yadi vā nō jayēyuḥ ।
yānēva hatvā na jijīviṣāmaḥ tē'vasthitāḥ pramukhē dhārtarāṣṭrāḥ ॥6॥
Translation (bhāvārtha):
We cannot determine which outcome is better for us-whether we defeat them or they defeat us. The very sons of Dhritarashtra, whose death would make us not want to live, are standing before us ready for battle.
kārpaṇyadōṣōpahatasvabhāvaḥ pṛchChāmi tvāṃ dharmasammūḍhachētāḥ ।
yachChrēyaḥ syānniśchitaṃ brūhi tanmē śiṣyastē'haṃ śādhi māṃ tvāṃ prapannam ॥7॥
Translation (bhāvārtha):
My nature is overwhelmed by weakness and my mind is confused about what is right. I ask you to tell me clearly what is truly best for me. I am your student, and I have surrendered to you. Please instruct me.
na hi prapaśyāmi mamāpanudyāt yachChōkamuchChōṣaṇamindriyāṇām ।
avāpya bhūmāvasapatnamṛddhaṃ rājyaṃ surāṇāmapi chādhipatyam ॥8॥
Translation (bhāvārtha):
I do not see anything that could remove my deep sorrow, which scorches my senses, even if I were to gain a prosperous and unrivaled kingdom on earth or even sovereignty over the gods.
sañjaya uvācha
ēvamuktvā hṛṣīkēśaṃ guḍākēśaḥ parantapaḥ ।
na yōtsya iti gōvindam uktvā tūṣṇīṃ babhūva ha ॥9॥
Translation (bhāvārtha):
Sanjaya said: After Arjuna, the conqueror of sleep and enemy of his foes, told Krishna, the Lord of the senses, 'I will not fight,' he became completely silent.
tamuvācha hṛṣīkēśaḥ prahasanniva bhārata ।
sēnayōrubhayōrmadhyē viṣīdantamidaṃ vachaḥ ॥10॥
Translation (bhāvārtha):
At that moment, Lord Krishna, the master of the senses, spoke these words to Arjuna, who was overcome with sorrow in the midst of both armies. Krishna addressed him with a gentle smile, as if amused, O descendant of Bharata.
śrī bhagavānuvācha
aśōchyānanvaśōchastvaṃ prajñāvādāṃścha bhāṣasē ।
gatāsūnagatāsūṃścha nānuśōchanti paṇḍitāḥ ॥11॥
Translation (bhāvārtha):
The Blessed Lord said: You are grieving for those who do not deserve your sorrow, yet you speak as if you are wise. Truly wise people do not mourn either for the living or for the dead.
na tvēvāhaṃ jātu nāsaṃ na tvaṃ nēmē janādhipāḥ ।
na chaiva na bhaviṣyāmaḥ sarvē vayamataḥ param ॥12॥
Translation (bhāvārtha):
There was never a moment when I did not exist, nor you, nor these kings. And in the future as well, none of us will ever cease to be.
dēhinō'sminyathā dēhē kaumāraṃ yauvanaṃ jarā ।
tathā dēhāntaraprāptiḥ dhīrastatra na muhyati ॥13॥
Translation (bhāvārtha):
Just as the embodied self passes through childhood, youth, and old age in this body, in the same way, it moves on to another body after death. A wise person is not confused by this transition.
mātrāsparśāstu kauntēya śītōṣṇasukhaduḥkhadāḥ ।
āgamāpāyinō'nityāḥ tāṃstitikṣasva bhārata ॥14॥
Translation (bhāvārtha):
O Arjuna, the sensations of cold and heat, pleasure and pain, arise from the contact between your senses and the world around you. These experiences come and go; they are temporary. So, endure them with patience, O descendant of Bharata.
yaṃ hi na vyathayantyētē puruṣaṃ puruṣarṣabha ।
samaduḥkhasukhaṃ dhīraṃ sō'mṛtatvāya kalpatē ॥15॥
Translation (bhāvārtha):
O Arjuna, the person who remains undisturbed by these experiences, who is steady and maintains equanimity in both pain and pleasure, is truly fit for immortality.
nāsatō vidyatē bhāvaḥ nābhāvō vidyatē sataḥ ।
ubhayōrapi dṛṣṭō'ntaḥ tvanayōstattvadarśibhiḥ ॥16॥
Translation (bhāvārtha):
The unreal never truly exists, and the real never ceases to be. Those who have insight into reality have understood the essential difference between these two.
avināśi tu tadviddhi yēna sarvamidaṃ tatam ।
vināśamavyayasyāsya na kaśchitkartumarhati ॥17॥
Translation (bhāvārtha):
But know that the reality which pervades all things is indestructible. No one can cause the destruction of this unchanging essence.
antavanta imē dēhāḥ nityasyōktāḥ śarīriṇaḥ ।
anāśinō'pramēyasya tasmādyudhyasva bhārata ॥18॥
Translation (bhāvārtha):
These bodies are temporary and will perish, but the self within is eternal, indestructible, and beyond measurement. Therefore, Arjuna, you should stand up and fight.
ya ēnaṃ vētti hantāraṃ yaśchainaṃ manyatē hatam ।
ubhau tau na vijānītaḥ nāyaṃ hanti na hanyatē ॥19॥
Translation (bhāvārtha):
Anyone who thinks the Self is a killer, or that it can be killed, does not truly understand. The Self neither kills nor is killed.
na jāyatē mriyatē vā kadāchit nāyaṃ bhūtvā bhavitā vā na bhūyaḥ ।
ajō nityaḥ śāśvatō'yaṃ purāṇaḥ na hanyatē hanyamānē śarīrē ॥20॥
Translation (bhāvārtha):
The Self is never born and never dies. It does not come into existence at some point, nor will it ever cease to exist. It is unborn, eternal, constant, and ancient. Even when the body is destroyed, the Self is not harmed.
vēdāvināśinaṃ nityaṃ ya ēnamajamavyayam ।
kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam ॥21॥
Translation (bhāvārtha):
O Arjuna, if someone truly understands the self to be indestructible, eternal, unborn, and unchanging, how could that person think of killing anyone or causing anyone to be killed?
vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti narō'parāṇi ।
tathā śarīrāṇi vihāya jīrṇāni anyāni saṃyāti navāni dēhī ॥22॥
Translation (bhāvārtha):
Just as a person discards old, worn-out clothes and puts on new ones, in the same way, the embodied self leaves behind old bodies and takes on new ones.
nainaṃ Chindanti śastrāṇi nainaṃ dahati pāvakaḥ ।
na chainaṃ klēdayantyāpaḥ na śōṣayati mārutaḥ ॥23॥
Translation (bhāvārtha):
The self cannot be cut by weapons, nor burned by fire. Water cannot wet it, and wind cannot dry it.
achChēdyō'yamadāhyō'yam aklēdyō'śōṣya ēva cha ।
nityaḥ sarvagataḥ sthāṇuḥ achalō'yaṃ sanātanaḥ ॥24॥
Translation (bhāvārtha):
The Self cannot be cut, burned, soaked, or dried. It is everlasting, present everywhere, steady, unchanging, and timeless.
avyaktō'yamachintyō'yam avikāryō'yamuchyatē ।
tasmādēvaṃ viditvainaṃ nānuśōchitumarhasi ॥25॥
Translation (bhāvārtha):
This Self is described as unmanifest, beyond the reach of thought, and unchanging. Therefore, knowing it to be so, you should not grieve.
atha chainaṃ nityajātaṃ nityaṃ vā manyasē mṛtam ।
tathā'pi tvaṃ mahābāhō naivaṃ śōchitumarhasi ॥26॥
Translation (bhāvārtha):
But even if you believe the self is always being born and always dying, even then, O mighty-armed Arjuna, you still should not grieve in this way.
jātasya hi dhruvō mṛtyuḥ dhruvaṃ janma mṛtasya cha ।
tasmādaparihāryē'rthē na tvaṃ śōchitumarhasi ॥27॥
Translation (bhāvārtha):
For anyone who is born, death is unavoidable, and for anyone who dies, rebirth is also certain. Therefore, since these events cannot be prevented, you should not grieve over what is inevitable.
avyaktādīni bhūtāni vyaktamadhyāni bhārata ।
avyaktanidhanānyēva tatra kā paridēvanā ॥28॥
Translation (bhāvārtha):
O descendant of Bharata, all living beings are unmanifest before birth, become manifest in the middle, and return to an unmanifest state after death. So, what reason is there to grieve over them?
āścharyavatpaśyati kaśchidēnaṃ āścharyavadvadati tathaiva chānyaḥ ।
āścharyavachchainamanyaḥ śṛṇōti śrutvā'pyēnaṃ vēda na chaiva kaśchit ॥29॥
Translation (bhāvārtha):
Some people see the Self as something astonishing, others describe it as extraordinary, and still others hear about it as a marvel. Yet, even after hearing about it, hardly anyone truly understands what it is.
dēhī nityamavadhyō'yaṃ dēhē sarvasya bhārata ।
tasmātsarvāṇi bhūtāni na tvaṃ śōchitumarhasi ॥30॥
Translation (bhāvārtha):
O Arjuna, the soul that dwells in every body is eternal and cannot be destroyed. Therefore, you should not grieve for any living being.
svadharmamapi chāvēkṣya na vikampitumarhasi ।
dharmyāddhi yuddhāchChrēyō'nyat kṣatriyasya na vidyatē ॥31॥
Translation (bhāvārtha):
Even from the perspective of your own duty, you should not hesitate, because for a warrior, there is nothing better than a battle fought for righteousness.
yadṛchChayā chōpapannaṃ svargadvāramapāvṛtam ।
sukhinaḥ kṣatriyāḥ pārtha labhantē yuddhamīdṛśam ॥32॥
Translation (bhāvārtha):
O Arjuna, fortunate are the warriors who encounter a battle like this, which comes to them unasked and stands as an open gateway to heaven.
atha chēttvamimaṃ dharmyaṃ saṅgrāmaṃ na kariṣyasi ।
tataḥ svadharmaṃ kīrtiṃ cha hitvā pāpamavāpsyasi ॥33॥
Translation (bhāvārtha):
But if you do not engage in this battle, which is aligned with righteousness, then by turning away from your own duty and reputation, you will fall into wrongdoing.
akīrtiṃ chāpi bhūtāni kathayiṣyanti tē'vyayām ।
sambhāvitasya chākīrtiḥ maraṇādatirichyatē ॥34॥
Translation (bhāvārtha):
People will speak of your lasting disgrace, and for someone who has been respected, dishonor is considered even worse than death.
bhayādraṇāduparataṃ maṃsyantē tvāṃ mahārathāḥ ।
yēṣāṃ cha tvaṃ bahumataḥ bhūtvā yāsyasi lāghavam ॥35॥
Translation (bhāvārtha):
The great warriors will think you have withdrawn from battle out of fear, and those who once held you in high regard will now see you as insignificant.
avāchyavādāṃścha bahūn vadiṣyanti tavāhitāḥ ।
nindantastava sāmarthyaṃ tatō duḥkhataraṃ nu kim ॥36॥
Translation (bhāvārtha):
Your enemies will speak many harsh and disrespectful words, ridiculing your abilities. What could be more painful than enduring such insults?
hatō vā prāpsyasi svargaṃ jitvā vā bhōkṣyasēmahīm ।
tasmāduttiṣṭha kauntēya yuddhāya kṛtaniśchayaḥ ॥37॥
Translation (bhāvārtha):
If you are killed in battle, you will reach heaven; if you win, you will enjoy the rewards of ruling the earth. So, Arjuna, stand up with determination and get ready to fight.
sukhaduḥkhē samē kṛtvā lābhālābhau jayājayau ।
tatō yuddhāya yujyasva naivaṃ pāpamavāpsyasi ॥38॥
Translation (bhāvārtha):
Treat happiness and sorrow, gain and loss, and victory and defeat with the same attitude. Then, prepare yourself to fight. Acting in this way, you will not be tainted by wrongdoing.
ēṣā tē'bhihitā sāṅkhyē buddhiryōgē tvimāṃ śṛṇu ।
buddhyā yuktō yayā pārtha karmabandhaṃ prahāsyasi ॥39॥
Translation (bhāvārtha):
So far, I have explained to you the wisdom from the perspective of self-knowledge. Now, listen as I describe the path of action, which, when practiced with the right understanding, will free you from the bondage created by your actions.
nēhābhikramanāśō'sti pratyavāyō na vidyatē ।
svalpamapyasya dharmasya trāyatē mahatō bhayāt ॥40॥
Translation (bhāvārtha):
On this path, no effort is ever wasted, nor does any harm arise from it. Even a small amount of this righteous practice can protect one from immense fear.
vyavasāyātmikā buddhiḥ ēkēha kurunandana ।
bahuśākhā hyanantāścha buddhayō'vyavasāyinām ॥41॥
Translation (bhāvārtha):
O Arjuna, in this path, the intellect that is steady and resolute is single-pointed. But the minds of those who lack such determination are scattered in countless directions, endlessly distracted.
yāmimāṃ puṣpitāṃ vāchaṃ pravadantyavipaśchitaḥ ।
vēdavādaratāḥ pārtha nānyadastīti vādinaḥ ॥42॥
Translation (bhāvārtha):
O Arjuna, those who lack true insight speak these attractive words, delighting in the flowery language of the Vedas. They insist that nothing else exists beyond these rituals and doctrines.
kāmātmānaḥ svargaparāḥ janmakarmaphalapradām ।
kriyāviśēṣabahulāṃ bhōgaiśvaryagatiṃ prati ॥43॥
Translation (bhāvārtha):
Their minds are driven by desires and they see heaven as the ultimate goal. They speak of rituals that promise rewards in the form of future births and results, prescribing elaborate ceremonies meant to secure pleasure and prosperity.
bhōgaiśvaryaprasaktānāṃ tayā'pahṛtachētasām ।
vyavasāyātmikā buddhiḥ samādhau na vidhīyatē ॥44॥
Translation (bhāvārtha):
For those who are deeply attached to pleasure and wealth, and whose minds are distracted by such desires, the steady and resolute understanding needed for true meditation does not develop.
traiguṇyaviṣayā vēdāḥ nistraiguṇyō bhavārjuna ।
nirdvandvō nityasattvasthaḥ niryōgakṣēma ātmavān ॥45॥
Translation (bhāvārtha):
The Vedas focus on actions related to the three qualities of nature, Arjuna. But you should rise above these qualities, remain unaffected by opposites, be firmly rooted in purity, let go of worries about gaining or keeping things, and stay anchored in your true self.
yāvānartha udapānē sarvataḥ samplutōdakē ।
tāvānsarvēṣu vēdēṣu brāhmaṇasya vijānataḥ ॥46॥
Translation (bhāvārtha):
For a wise person who truly understands, the usefulness of all the Vedas is like the usefulness of a well when there is water overflowing everywhere: only as much as is needed, and no more.
karmaṇyēvādhikārastē mā phalēṣu kadāchana ।
mā karmaphalahēturbhūḥ mā tē saṅgō'stvakarmaṇi ॥47॥
Translation (bhāvārtha):
You have the right to act, but never to claim the results of your actions. Let not the outcome of your work be your motivation, and do not develop an attachment to avoiding action.
yōgasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya ।
siddhyasiddhyōḥ samō bhūtvā samatvaṃ yōga uchyatē ॥48॥
Translation (bhāvārtha):
Remain steady in spiritual discipline, Arjuna, and perform your duties while letting go of attachment to outcomes. Approach both success and failure with an even mind; this balance is what is meant by yoga.
dūrēṇa hyavaraṃ karma buddhiyōgāddhanañjaya ।
buddhau śaraṇamanvichCha kṛpaṇāḥ phalahētavaḥ ॥49॥
Translation (bhāvārtha):
O Arjuna, action done with desire for its results is much lower than action performed with a steady, wise mind. Therefore, seek refuge in wisdom. Those who act only for rewards are truly unfortunate.
buddhiyuktō jahātīha ubhē sukṛtaduṣkṛtē ।
tasmādyōgāya yujyasva yōgaḥ karmasu kauśalam ॥50॥
Translation (bhāvārtha):
A person who acts with steady wisdom lets go of both good and bad results in this life. Therefore, dedicate yourself to the path of yoga. Yoga is true skillfulness in action.
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ ।
janmabandhavinirmuktāḥ padaṃ gachChantyanāmayam ॥51॥
Translation (bhāvārtha):
Those who act with wisdom, letting go of the results of their actions, are truly wise. Freed from the cycle of birth and its limitations, they attain a state that is untouched by suffering or harm.
yadā tē mōhakalilaṃ buddhirvyatitariṣyati ।
tadā gantā'si nirvēdaṃ śrōtavyasya śrutasya cha ॥52॥
Translation (bhāvārtha):
When your mind rises above the confusion of delusion, you will naturally develop detachment toward both what you have already learned and what you still have to learn.
śrutivipratipannā tē yadā sthāsyati niśchalā ।
samādhāvachalā buddhiḥ tadā yōgamavāpsyasi ॥53॥
Translation (bhāvārtha):
When your intellect, which has been unsettled by conflicting teachings, becomes unwavering and firmly established in deep meditation, then you will attain true yoga, the state of inner union.
arjuna uvācha
sthitaprajñasya kā bhāṣā samādhisthasya kēśava ।
sthitadhīḥ kiṃ prabhāṣēta kimāsīta vrajēta kim ॥54॥
Translation (bhāvārtha):
Arjuna said: O Krishna, how would you describe a person whose wisdom is firmly established and who is absorbed in meditation? How does such a person speak, how do they sit, and how do they move about in the world?
śrī bhagavānuvācha
prajahāti yadā kāmān sarvānpārtha manōgatān ।
ātmanyēvātmanā tuṣṭaḥ sthitaprajñastadōchyatē ॥55॥
Translation (bhāvārtha):
The Blessed Lord said: O Arjuna, when a person completely lets go of all desires that arise in the mind and finds satisfaction within themselves, relying only on their own inner Self, then that person is called one of steady wisdom.
duḥkhēṣvanudvignamanāḥ sukhēṣu vigataspṛhaḥ ।
vītarāgabhayakrōdhaḥ sthitadhīrmuniruchyatē ॥56॥
Translation (bhāvārtha):
A person whose mind remains calm in times of pain, who does not crave for pleasure, and who is free from attachment, fear, and anger, is recognized as a sage with steady wisdom.
yaḥ sarvatrānabhisnēhaḥ tattatprāpya śubhāśubham ।
nābhinandati na dvēṣṭi tasya prajñā pratiṣṭhitā ॥57॥
Translation (bhāvārtha):
The person who is unattached everywhere, who neither delights in good fortune nor dislikes misfortune when they come across them, whose mind remains unaffected in all situations-such a person's wisdom is firmly grounded.
yadā saṃharatē chāyaṃ kūrmō'ṅgānīva sarvaśaḥ ।
indriyāṇīndriyārthēbhyaḥ tasya prajñā pratiṣṭhitā ॥58॥
Translation (bhāvārtha):
When a person withdraws their senses from all sense objects on every side, just as a tortoise pulls in its limbs, their understanding becomes steady and firmly grounded.
viṣayā vinivartantē nirāhārasya dēhinaḥ ।
rasavarjaṃ rasō'pyasya paraṃ dṛṣṭvā nivartatē ॥59॥
Translation (bhāvārtha):
For a person who abstains from sense objects, the objects themselves may fall away, but the lingering attraction for them remains. However, even this subtle longing disappears when one experiences the Supreme.
yatatō hyapi kauntēya puruṣasya vipaśchitaḥ ।
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ॥60॥
Translation (bhāvārtha):
O Arjuna, even a wise person who strives sincerely can have their mind forcefully swept away by the restless senses.
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ ।
vaśē hi yasyēndriyāṇi tasya prajñā pratiṣṭhitā ॥61॥
Translation (bhāvārtha):
Having brought all the senses under control, one should remain focused, dedicating oneself to Me as the highest aim. For the person whose senses are truly governed, wisdom becomes firmly established.
dhyāyatō viṣayānpuṃsaḥ saṅgastēṣūpajāyatē ।
saṅgātsañjāyatē kāmaḥ kāmātkrōdhō'bhijāyatē ॥62॥
Translation (bhāvārtha):
When a person continually thinks about sense objects, attachment to them develops. From attachment comes desire, and from desire, anger arises.
krōdhādbhavati sammōhaḥ sammōhātsmṛtivibhramaḥ ।
smṛtibhraṃśāt buddhināśaḥ buddhināśātpraṇaśyati ॥63॥
Translation (bhāvārtha):
From anger comes confusion; confusion leads to the loss of memory. When memory is lost, discernment is destroyed, and with the destruction of discernment, a person is lost.
rāgadvēṣaviyuktaistu viṣayānindriyaiścharan ।
ātmavaśyairvidhēyātmā prasādamadhigachChati ॥64॥
Translation (bhāvārtha):
But a person who moves among sense objects with senses that are free from attachment and aversion, and who has mastery over himself, attains inner calm and clarity.
prasādē sarvaduḥkhānāṃ hānirasyōpajāyatē ।
prasannachētasō hyāśu buddhiḥ paryavatiṣṭhatē ॥65॥
Translation (bhāvārtha):
When there is inner calm, all sorrows fade away, and for the person whose mind is peaceful, their understanding soon becomes steady and unwavering.
nā'sti buddhirayuktasya na chāyuktasya bhāvanā ।
na chābhāvayataḥ śāntiḥ aśāntasya kutaḥ sukham ॥66॥
Translation (bhāvārtha):
Someone who lacks self-control cannot develop steady understanding, and without such understanding, meditation is impossible. Without meditation, there is no peace, and without peace, how can anyone experience real happiness?
indriyāṇāṃ hi charatāṃ yanmanō'nuvidhīyatē ।
tadasya harati prajñāṃ vāyurnāvamivāmbhasi ॥67॥
Translation (bhāvārtha):
When the mind follows the senses as they roam among their objects, it sweeps away one's understanding, just as a strong wind pushes a boat off course on the water.
tasmādyasya mahābāhō nigṛhītāni sarvaśaḥ ।
indriyāṇīndriyārthēbhyaḥ tasya prajñā pratiṣṭhitā ॥68॥
Translation (bhāvārtha):
Therefore, O mighty-armed Arjuna, the wisdom of the person whose senses are completely restrained from their objects on all sides is firmly established.
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī ।
yasyāṃ jāgrati bhūtāni sā niśā paśyatō munēḥ ॥69॥
Translation (bhāvārtha):
What appears as darkness and ignorance to most people is the realm in which the self-disciplined person is truly awake. Conversely, what the majority consider as clear and important is like night to the wise sage who truly sees.
āpūryamāṇamachalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat ।
tadvatkāmā yaṃ praviśanti sarvē sa śāntimāpnōti na kāmakāmī ॥70॥
Translation (bhāvārtha):
Just as rivers flow into the vast, steady ocean which remains unchanged even as it is filled, so too, all desires enter a person who is stable and self-controlled, yet he remains undisturbed. Such a person attains peace, not the one who is constantly seeking to fulfill desires.
vihāya kāmānyaḥ sarvān pumāṃścharati nisspṛhaḥ ।
nirmamō nirahaṅkāraḥ sa śāntimadhigachChati ॥71॥
Translation (bhāvārtha):
That person who has let go of all desires, lives without craving, is free from possessiveness and ego, truly attains peace.
ēṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati ।
sthitvā'syāmantakālē'pi brahmanirvāṇamṛchChati ॥72॥
Translation (bhāvārtha):
O Arjuna, this is the state of being established in Brahman. Reaching this state, one is never confused again. Even if someone remains in this state only at the end of life, they attain liberation and unity with Brahman.
॥ ōṃ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ
yōgaśāstrē śrīkṛṣṇārjunasaṃvādē sāṅkhyayōgō nāma dvitīyō'dhyāyaḥ ॥
Translation (bhāvārtha):
Thus ends the second chapter, called Sankhya Yoga, in the revered Bhagavad Gita, which is the Upanishad of spiritual knowledge and the scripture of yoga, presented as a dialogue between Sri Krishna and Arjuna.
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