Chapter 2 of the Bhagavad Gita, called साङ्ख्ययोगः or Sankhya योग (Knowledge and Inner Clarity), opens with a scene charged with emotion and consequence. The battlefield of कुरुक्षेत्र is set, the armies of the पाण्डवाः and कौरवाः 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 अर्जुन. We saw him overwhelmed by compassion and confusion, unable to reconcile the demands of धर्म 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 कर्म-योग, 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?
ॐ श्री परमात्मने नमः
अथ द्वितीयोऽध्यायः
साङ्ख्ययोगः
Translation (भावार्थ):
Om. Reverence to the Supreme Self. Now begins the second chapter, titled 'The Yoga of Knowledge.'
सञ्जय उवाच
तं तथा कृपयाऽऽविष्टम् अश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यम् उवाच मधुसूदनः ॥1॥
Translation (भावार्थ):
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.
श्री भगवानुवाच
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यम् अकीर्तिकरमर्जुन ॥2॥
Translation (भावार्थ):
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.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥3॥
Translation (भावार्थ):
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.
अर्जुन उवाच
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥4॥
Translation (भावार्थ):
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?
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥5॥
Translation (भावार्थ):
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.
न चैतद्विद्मः कतरन्नो गरीयः यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषामः तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥6॥
Translation (भावार्थ):
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.
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥7॥
Translation (भावार्थ):
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.
न हि प्रपश्यामि ममापनुद्यात् यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥8॥
Translation (भावार्थ):
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.
सञ्जय उवाच
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः ।
न योत्स्य इति गोविन्दम् उक्त्वा तूष्णीं बभूव ह ॥9॥
Translation (भावार्थ):
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.
तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥10॥
Translation (भावार्थ):
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.
श्री भगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥11॥
Translation (भावार्थ):
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.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥12॥
Translation (भावार्थ):
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.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिः धीरस्तत्र न मुह्यति ॥13॥
Translation (भावार्थ):
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.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्याः तांस्तितिक्षस्व भारत ॥14॥
Translation (भावार्थ):
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.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥15॥
Translation (भावार्थ):
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.
नासतो विद्यते भावः नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तः त्वनयोस्तत्त्वदर्शिभिः ॥16॥
Translation (भावार्थ):
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.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥17॥
Translation (भावार्थ):
But know that the reality which pervades all things is indestructible. No one can cause the destruction of this unchanging essence.
अन्तवन्त इमे देहाः नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥18॥
Translation (भावार्थ):
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.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतः नायं हन्ति न हन्यते ॥19॥
Translation (भावार्थ):
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.
न जायते म्रियते वा कदाचित् नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणः न हन्यते हन्यमाने शरीरे ॥20॥
Translation (भावार्थ):
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.
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥21॥
Translation (भावार्थ):
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?
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णानि अन्यानि संयाति नवानि देही ॥22॥
Translation (भावार्थ):
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.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापः न शोषयति मारुतः ॥23॥
Translation (भावार्थ):
The self cannot be cut by weapons, nor burned by fire. Water cannot wet it, and wind cannot dry it.
अच्छेद्योऽयमदाह्योऽयम् अक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुः अचलोऽयं सनातनः ॥24॥
Translation (भावार्थ):
The Self cannot be cut, burned, soaked, or dried. It is everlasting, present everywhere, steady, unchanging, and timeless.
अव्यक्तोऽयमचिन्त्योऽयम् अविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥25॥
Translation (भावार्थ):
This Self is described as unmanifest, beyond the reach of thought, and unchanging. Therefore, knowing it to be so, you should not grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथाऽपि त्वं महाबाहो नैवं शोचितुमर्हसि ॥26॥
Translation (भावार्थ):
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.
जातस्य हि ध्रुवो मृत्युः ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥27॥
Translation (भावार्थ):
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.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥28॥
Translation (भावार्थ):
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?
आश्चर्यवत्पश्यति कश्चिदेनं आश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाऽप्येनं वेद न चैव कश्चित् ॥29॥
Translation (भावार्थ):
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.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥30॥
Translation (भावार्थ):
O Arjuna, the soul that dwells in every body is eternal and cannot be destroyed. Therefore, you should not grieve for any living being.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत् क्षत्रियस्य न विद्यते ॥31॥
Translation (भावार्थ):
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.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥32॥
Translation (भावार्थ):
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.
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥33॥
Translation (भावार्थ):
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.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिः मरणादतिरिच्यते ॥34॥
Translation (भावार्थ):
People will speak of your lasting disgrace, and for someone who has been respected, dishonor is considered even worse than death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतः भूत्वा यास्यसि लाघवम् ॥35॥
Translation (भावार्थ):
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.
अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥36॥
Translation (भावार्थ):
Your enemies will speak many harsh and disrespectful words, ridiculing your abilities. What could be more painful than enduring such insults?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसेमहीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥37॥
Translation (भावार्थ):
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.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥38॥
Translation (भावार्थ):
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.
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥39॥
Translation (भावार्थ):
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.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥40॥
Translation (भावार्थ):
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.
व्यवसायात्मिका बुद्धिः एकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥41॥
Translation (भावार्थ):
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.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥42॥
Translation (भावार्थ):
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.
कामात्मानः स्वर्गपराः जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥43॥
Translation (भावार्थ):
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.
भोगैश्वर्यप्रसक्तानां तयाऽपहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥44॥
Translation (भावार्थ):
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.
त्रैगुण्यविषया वेदाः निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थः निर्योगक्षेम आत्मवान् ॥45॥
Translation (भावार्थ):
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.
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥46॥
Translation (भावार्थ):
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.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूः मा ते सङ्गोऽस्त्वकर्मणि ॥47॥
Translation (भावार्थ):
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.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥48॥
Translation (भावार्थ):
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.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥49॥
Translation (भावार्थ):
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.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥50॥
Translation (भावार्थ):
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.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥51॥
Translation (भावार्थ):
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.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्ताऽसि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥52॥
Translation (भावार्थ):
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.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिः तदा योगमवाप्स्यसि ॥53॥
Translation (भावार्थ):
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.
अर्जुन उवाच
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥54॥
Translation (भावार्थ):
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?
श्री भगवानुवाच
प्रजहाति यदा कामान् सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥55॥
Translation (भावार्थ):
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.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥56॥
Translation (भावार्थ):
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.
यः सर्वत्रानभिस्नेहः तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥57॥
Translation (भावार्थ):
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.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यः तस्य प्रज्ञा प्रतिष्ठिता ॥58॥
Translation (भावार्थ):
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.
विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥59॥
Translation (भावार्थ):
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.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥60॥
Translation (भावार्थ):
O Arjuna, even a wise person who strives sincerely can have their mind forcefully swept away by the restless senses.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥61॥
Translation (भावार्थ):
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.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥62॥
Translation (भावार्थ):
When a person continually thinks about sense objects, attachment to them develops. From attachment comes desire, and from desire, anger arises.
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशात् बुद्धिनाशः बुद्धिनाशात्प्रणश्यति ॥63॥
Translation (भावार्थ):
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.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥64॥
Translation (भावार्थ):
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.
प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥65॥
Translation (भावार्थ):
When there is inner calm, all sorrows fade away, and for the person whose mind is peaceful, their understanding soon becomes steady and unwavering.
नाऽस्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिः अशान्तस्य कुतः सुखम् ॥66॥
Translation (भावार्थ):
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?
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥67॥
Translation (भावार्थ):
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.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यः तस्य प्रज्ञा प्रतिष्ठिता ॥68॥
Translation (भावार्थ):
Therefore, O mighty-armed Arjuna, the wisdom of the person whose senses are completely restrained from their objects on all sides is firmly established.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥69॥
Translation (भावार्थ):
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.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥70॥
Translation (भावार्थ):
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.
विहाय कामान्यः सर्वान् पुमांश्चरति निस्स्पृहः ।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥71॥
Translation (भावार्थ):
That person who has let go of all desires, lives without craving, is free from possessiveness and ego, truly attains peace.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥72॥
Translation (भावार्थ):
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.
॥ ॐ तत्सदिति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां
योगशास्त्रे श्रीकृष्णार्जुनसंवादे साङ्ख्ययोगो नाम द्वितीयोऽध्यायः ॥
Translation (भावार्थ):
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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