Chapter 2

Tavamithram’s Gita Samiti
Germany
श्रीमद्भगवत गीता
Srimad Bhagavad Gita

Chapter 2
सांख्ययोग – Saankhya Yoga
2:01
संजय उवाच |
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् |
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः || २ १ ||
sanjaya uvaacha
tam tathaa krpayaavishtam
ashru-puurnaakulekshanam
vishiidantam idam vaakyam
uvaacha madhusudanaha (SBG 2:01)

Sanjaya said:
To Arjuna, who was overcome with compassion, pity and sadness and whose eyes filled with tears, Madhusudana (Bhagavan Krishna) said as follows:
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2:02
श्रीभगवानुवाच |
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् |
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन || २ २ ||
sri bhagavan uvaacha
kutas tvaa kashmalam idam
vishame samupasthitham
anaarya jushtam asvargyam
akiirti karam arjuna (SBG 2:02)

The Supreme Bhagavan said: O Arjuna, where, in this hour of crisis, did these qualities like weakness, which are unbecoming of honourable men, come from and take over you? Such qualities will prevent you from reaching higher levels in life and will also ruin your honour and get you a bad reputation.
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2:03
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते |
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप || २ ३ ||
klaibyam maa sma gamah paartha
naitat tvayyupa padhyate
kshuudram hrdaya daurbalyam
tyaktvottistha parantapa (SBG 2:03)

Do not give in to cowardice, which is not manly and does not suit you. Shed this weak-heartedness and get up, O destroyer of enemies.
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2:04
अर्जुन उवाच |
कथं भीष्ममहं साङ्ख्ये द्रोणं च मधुसूदन |
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन || २ ४ ||
arjuna uvaacha
katham bhiishma maham saankhye
dronam cha madhusuudana
ishubhihi pratiyotsyaami
pujaar haavari suudana (SBG 2:04)

O Madhusudana, how can I shoot arrows at Bhishma and Drona who are worthy of my worship?
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2:05
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके |
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान् || २ ५ ||
guruuna hatvaa hi mahaanu-bhaavaan
shreyo bhoktum bhaikshyam-apiha loke
hatvaartha-kaamaam-stu guruni-haiva
bhunjiiya bhogaan rudhira-pradigdhaan (SBG 2:05)

Instead of living at the cost of the lives of these noble elders, living a life of a beggar would be better. They may be greedy, but still they are my superiors. I will be enjoying wealth and power but all that will be drenched with their blood.
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2:06
न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः |
यानेव हत्वा न जिजीविषामः
तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः || २ ६ ||
na chaitad vidmaha kataranno gariiyo
yad va jayema yadi va no jayeyuhu
yaaneva hatvaa na jijiivishamaha
te ‘vasthitaaha pramukhe dhaartarastraaha (SBG 2:06)

Neither do we know which would be better for us – conquering them or being conquered by them. Those sons of Dhritarashtra, after killing whom we will have no desire to live, have gathered here right before us.
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2:07
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसंमूढचेताः |
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || २ ७ ||
kaarpanya dosho pahata svabhaavaha
prcchaami tvaam dharma sammud-ha chetaaha
yacchreyah syaan nischitam bruuhi tanme
shishyas te ‘ham shaadhi maam tvaam prapannam (SBG 2:07)

With my mind in a state of confusion regarding my duty and the feeling of helplessness because of weakness, I ask You to tell me what is good for me. I am Your disciple and I have surrendered my soul to You. Please teach me.
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2:08
न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम् |
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् || २ ८ ||
na hi prapashyaami mamaapanudyaad
yaccho kamucchoshanam indriyaanaam
avaapya bhuumaa vasapatna mrddham
raajyam suraanaam api chaadhipatyam (SBG 2:08)

I am not able to remove this sadness, which is drying up my senses. I will not be able to remove it even if I were to gain rulership over the earth and over the Gods.
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2:09
संजय उवाच |
एवमुक्त्वा हृषीकेशं गुडाकेशः परंतपः |
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह || २ ९ ||
sanjaya uvaacha
evam uktvaa hrshikesham
gudaakeshah parantapaha
na yotsya iti govindam
uktvaa tuushniim babhuuva ha (SBG 2:09)

Sanjaya said: Having said that, Gudaakesha or Arjuna, the destroyer of enemies said to Govinda” I will not fight” and he went silent.
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2:10
तमुवाच हृषीकेशः प्रहसन्निव भारत |
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः || २ १० ||
tam uvaacha hrshikeshaha
praha sanniva bhaarata
senayor ubhayor madhye
vishiidanta midam vachaha (SBG 2:10)

O descendant of Bharata (Sanjaya said to Drtaraashtra), at that moment, Hrishikesha or Bhagavan Krishna with a smile, said to the grief-stricken Arjuna, who stood between the two armies the following words.
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2:11
श्रीभगवानुवाच |
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः || २ ११ ||

sri bhagavan uvaacha
ashochyaan anvashochas tvam
prajnaa vaadaams cha bhaashase
gataasuna gataasuums cha
naanushochanti panditaaha (SBG 2:11)

You speak such high words of the learned but you lament for that which is not worthy of grief. Wise people grieve neither for the dead nor for the living.
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2:12
नत्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |
न चैव न भविष्यामः सर्वे वयमतः परम् || २ १२ ||
na tvevaaham jaatu naasam
na tvam neme janaadhi-paaha
na chaiva na bhavishyaa-maha
sarve vayam-ataha param (SBG 2:12)

There never was a time when I did not exist, nor you, nor all these kings. We will also cease to exist.
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2:13
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा |
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति || २ १३ ||
dehino ‘smin yathaa dehe
kaumaram yauvanam jaraa
tathaa dehantara praaptir
dhiiras tatra na muhyati (SBG 2:13)

Just as the soul which is in the body, passes through childhood, youth and old age, it also passes into another body after death. Wise people are not baffled by this fact.
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2:14
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः |
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत || २ १४ ||
maatra-sparshaas-tu kaunteya
sheetoshna-sukhad-duhkhadaaha
aagamaa-paayino-‘nityaas-
taam-sthithikshasva-bhaarata (SBG 2:14)

O son of Kunti, impermanent things like happiness and sadness, heat and cold in summer and winter, come and go. They are temporary so learn to endure them.
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2:15
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ |
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते || २ १५ ||
yam hi na vyathayant yete
purusham purusharshabha
sama duhkha sukham dhiiram
so ‘mrtatvaaya kalpate (SBG 2:15)

O best of men, he who is not affected by happiness and sadness, is steady and is suitable for immortality.
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2:16
नासतो विद्यते भावो नाभावो विद्यते सतः |
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः || २ १६ ||
naasato vidyate bhaavo
naabhaavo vidyate sataha
ubhayor api drsto ‘ntas-
tvanayos tattva darshibhihi (SBG 2:16)

Seers have who have studied both, the material body and the eternal soul, have concluded that the unreal does not endure and the real never ceases to be.
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2:17
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति || २ १७ ||
avinaashi tu tadviddhi
yena sarva midam tatam
vinaasham avyayasyaasya
na kas-chit kartu marhati (SBG 2:17)

You must know that, that which pervades the body can never be destroyed. The soul is indestructible and imperishable.
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2:18
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः |
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत || २ १८ ||
antavanta ime dehaa
nityasyoktaaha shariirinaha
anaashino ‘prameyasya
tasmaadh-yudhyasva bhaarata (SBG 2:18)

The material body is perishable but not the eternal, indestructible and immeasurable Self, which has no end. So fight O descendant of Bharata.
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2:19
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्
उभौ तौ न विजानीतो नायं हन्ति न हन्यते || २ १९ ||
ya enam vetti hanthaaram
yash chainam manyate hatham
ubhau tau na vijaaniito
naayam hanti na hanyate (SBG 2:19)

Those who think that the Self is a killer or is killed, are ignorant. The truth is that the Self neither kills nor is killed.
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2:20
न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः |
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे || २ २० ||
na jaayate mriyate vaa kadaachin
naayam bhutva bhavitaa vaa na bhuuyaha
ajo nityaha shashvato ‘yam puraano
na hanyate hanyamaane shariire (SBG 2:20)

The Self is never born, nor does it die at any time. It does not come into existence by being born. The Self is constant. It is not killed when the body dies.
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2:21
वेदाविनाशिनं नित्यं य एनमजमव्ययम् |
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् || २ २१ ||
vedaa vinaashinam nityam
ya ena maja mavyayam
katham sa purushaha paartha
kam ghaatayati hanti kam (SBG 2:21)
How can a person who knows that the Self is indestructible, constant, eternal and immutable, kill or have someone killed?
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2:22
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि |
तथा शरीराणि विहाय जीर्णानि
अन्यानि संयाति नवानि देही || २ २२ ||
vaasaamsi jiirnaani yathaa vihaaya
navaani grhnaati naro ‘paraani
tathaa shariiraani vihaaya jiirnaa
ni anyaani samyaati navaani dehi (SBG 2:22)
As a person casts away old clothes for new ones, the embodied Self too casts old bodies away for new ones.
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2:23
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः |
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः || २ २३ ||
nainam chindanti shastraani
nainam dahati paavakaha
na chainam kledayan tyaapo
na shoshayati maarutah (SBG 2:23)
The soul cannot be cut by weapons, it can’t be burned by fire, water cannot wet it nor can wind dry it.
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2:24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च |
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः || २ २४ ||
acchedyo ‘yama daahyo ‘yam
akledyo ‘shoshya eva cha
nityaha sarva gatah sthaanur-
achalo ‘yam sanaatanaha (SBG 2:24)
The soul or the Self is indeed incombustible, it cannot be cut, nor moistened nor dried. It is eternal and it has been there forever.
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2:25
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते |
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि || २ २५ ||
avyakto ‘yam achintyo ‘yam
avikaaryo ‘yamu chyate
tasmaa devam viditvainam
naanushochitu marhasi (SBG 2:25)
The Self is said to be formless, inconceivable, immutable and unchangeable. Hence knowing this, you should not grieve.
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2:26
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् |
तथापि त्वं महाबाहो नैनं शोचितुमर्हसि || २ २६ ||
atha chainam nitya jaatam
nityam vaa manyase mrtam
tathaapi tvam mahaa baaho
nainam shochitu marhasi (SBG 2:26)
Nonetheless, even if you think that the soul is in a cycle of life and death, that is, it is born and it dies perpetually, you should not be grieving for it.
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2:27
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च |
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि || २ २७ ||
jaatasya hi dhruvo mrtyuhu
dhruvam janma mrtasya cha
tasmaad apariharye ‘rthe
na tvam shochitu marhasi (SBG 2:27)
For one who is born, death is certain; and for one who dies, rebirth is certain. Hence you should not grieve for this inevitable truth.
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2:28
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत |
अव्यक्तनिधनान्येव तत्र का परिदेवना || २ २८ ||
avyaktaadiini bhuutaani
vyakta madhyaani bhaarata
avyakta nidhanaa nyeva
tatra kaa paridevanaa (SBG 2:28)
O Bharata (Arjuna), nothing is known before birth and after death. The only period known is between birth and death. Therefore of what use is lamentation.
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2:29
आश्चर्यवत्पश्यति कश्चिदेनम्
आश्चर्यवद्वदति तथैव चान्यः |
आश्चर्यवच्चैनमन्यः शृणोति
श्रुत्वाऽप्येनं वेद न चैव कश्चित् || २ २९ ||
aascharya vat pashya tikas chidenam
aascharya vadva dati tathaiva chaanyaha
aascharya vach chaina manyaha shrnoti
shrutvaa ‘pyenam veda na chaiva kaschit (SBG 2:29)
People see the soul as a wonder, others speak about it being a wonder. There are people who hear about it to be a wonder and others even after hearing about it, do not know it.
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2:30
देही नित्यमवध्योऽयं देहे सर्वस्य भारत |
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि || २ ३० ||
dehi nitya mavadhyo ‘yam
dehe sarvasya bhaarata
tasmaat sarvaani bhuutaani
na tvam shochitu marhasi (SBG 2:30)
The soul which is inside everybody can never be destroyed O Arjuna. Therefore you have no reason to grieve for any being.
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2:31
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि |
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते || २ ३१ ||
sva dharma mapi chaavekshya
na vikampitu marhasi
dharmyaaddhi yuddhaach reyo ‘nyat
kshatriyasya na vidhyate (SBG 2:31)
Considering your duty as a Kshatriya, you should not falter as there is no greater work for you than a battle which protects Dharma (righteousness).
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2:32
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् |
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् || २ ३२ ||
yadrcchayaa chopapannam
svarga dvaarama paavrutam
sukhinaha kshatriyaaha paartha
labhante yuddha miidrsham (SBG 2:32)
O Paartha (Arjuna), glad are those Kshatriyas who get a chance to fight such a battle which has come on its own and will open the gates to heaven.
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2:33
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि |
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि || २ ३३ ||
atha chettva mimam dharmyam
sangraamam na karishyasi
tatah svadharmam kiirtim cha
hitvaa paapa mavaapsyasi (SBG 2:33)
If you don’t fight this battle of Dharma (righteousness), you will be a sinner by failing in your duty and it will cause the loss of your standing as a warrior.
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2:34
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् |
संभावितस्य चाकीर्तिर्मरणादतिरिच्यते || २ ३४ ||
akiirtim chapi bhutaani
katha yishyanti te ‘vyayaam
sambhaavitasya chaakiirtir
maranaa datirichyate (SBG 2:34)
Apart from this, people will speak ill about you and that bad name will last forever. For people of reputation, infamy is worse than death.
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2:35
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः |
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् || २ ३५ ||
bhayaa drunaa duparatam
mamsyante tvaam mahaa rathaaha
yeshaam cha tvam bahu mato
bhuutvaa yaasyasi laaghavam (SBG 2:35)
These great warriors will think that you have run away from battle due to fear. You are a person highly regarded by them and by quitting, you will incur disgrace.
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2:36
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः |
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् || २ ३६ ||
avaachya vaadaams cha bahuun
vadishyanti tavaahitaaha
nindantastava saamarthyam
tato duhkhataram nu kim (SBG 2:36)
Your foes will speak very low of you and ridicule your capabilities. What can be more painful than that?
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2:37
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् |
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः || २ ३७ ||
hatho va praapsya sisvargam
jitvaa vaa bhokshya semahim
tasmaa duttistha kaunteya
yuddhaaya krta nischayaha (SBG 2:37)
Either you will be killed in the battle and you will the celestial abodes or, you will win this battle and enjoy the kingdom on earth. Therefore arise and fight with resolution.
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2:38
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ |
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि || २ ३८ ||
sukhaduh khe same krtvaa
laabhaa laabhau jayaa jayau
thatho yuddhaaya yujyasva
naivam paapa mavaapsyasi (SBG 2:38)
Fight the battle treating alike pleasure and pain, gain and loss as well as victory and defeat. By doing so, you will not sin.
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2:39
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु |
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि || २ ३९ ||
eshaa te ‘bhihitaa saankhye
buddhir yoge tvimaam shrnu
buddhyaa yukto yayaa paartha
karma bandham prahaasyasi (SBG 2:39)
The mental attitude towards the Self or the Saankya Yoga is what I explained to you so far. Now you will hear about Karma Yoga or the way of action. Being endowed with this, will release you from bondage of actions.
——————————————————————————————-
2:40
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् || २ ४० ||
nehaa bhikrama naasho ‘sti
pratyavaayo na vidhyate
svalpama pyasya dharmasya
traayate mahato bhayaat (SBG 2:40)
There is no loss in taking up such a task in this world. Even a little bit of progress in Dharma, will free you from grave danger.
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2:41
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन |
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् || २ ४१ ||
vyavasaa yaatmikaa buddhir
ekeha kuru nandana
bahu shaakhaa hya nantaas cha
buddhayo ‘vyavasaa yinaam (SBG 2:41)
In this path, O descendant of the Kurus (Arjuna) there is a single point of focus and determination. The thoughts of the undecided are branched and are infinite.
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2:42 -44
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः |
वेदवादरताः पार्थ नान्यदस्तीति वादिनः || २ ४२ ||
ya mimaam pushpitaam vaacham
prava dantya vipaschitaha
veda vaadarataaha paartha
naanya dastiiti vaadinaha (SBG 2:42)

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् |
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति || २ ४३ ||
kaamaat-maanaha svargaparaa
janma karma phala pradaam
kriyaa vishesha bahulaam
bhogaish varya gathim prathi (SBG 2:43)

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् |
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते || २ ४४ ||
bhogaishvarya prasakthaanaam
tayaa pahrta chetasaam
vyavasaayaatmikaa buddhihi
samaadhau na vidhiiyate (SBG 2:44)
Unintelligent people, who have minds full of desires, are attracted by the flowery statements in the Vedas and they consider heaven as their highest goal. For them there is nothing else higher than it. They speak about the rites as prescribed in the Vedas which get them good birth, power and enjoyment. They think that there is nothing beyond pleasure and a wealthy life. People who are attached to such gratifications and power are carried away by these words and they are not able to attain total determination to concentrate on the Supreme Bhagavan.
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2:45
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् || २ ४५ ||
traigunya vishayaa vedaa
nistraigunyo bhavaarjuna
nirdvandvo nithya satthvastho
niryoga kshema aatmavaan (SBG 2:45)
Vedic literature deals with subjects that fall under the three Gunas. O Arjuna, you should rise above the three, be free from the thoughts of acquisition and preservation, always remain in Sattva or goodness and be established in the Self.
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2:46
यावानर्थ उदपाने सर्वतः संप्लुतोदके |
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः || २ ४६ ||
yaavaan artha udhapaane
sarvataha samplutodake
thaavaan sarveshu vedeshu
braahmanasya vijaanataha (SBG 2:46)
What purposes are served by one small reservoir can be served by one large lake entirely filled with water. Similarly a man of realisation attains the purpose that all the Vedas serve.
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2:47
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || २ ४७ ||
karmanye vaadhikaras te
maa phaleshu kadaachana
maa karma phala hetur bhuur
maa te sango ‘stva karmani (SBG 2:47)
You only have the right to work but never to claim its results. The results of your actions should never be your motive but at the same time, you should not be attached to inaction.
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2:48
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय |
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते || २ ४८ ||
yogasthaha kuru karmaani
sangam thyakthvaa dhananjaya
siddhya siddhyoho samo bhuutvaa
samatvam yoga uchyathe (SBG 2:48)
You have to be established in Yoga, O Arjuna. You have to do your duty without any attachment to its success or to its failure. This kind of an equanimity is known as Yoga.
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2:49
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय |
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः || २ ४९ ||
duurena hyavaram karma
buddhi yogaad dhananjaya
buddhau sharanaman viccha
krpanaaha phala hetavaha (SBG 2:49)
Work done which is prompted by desire is much lower than work done through wisdom O Dhananjaya. Those who perform actions with a selfish motive or for gains remain disappointed. However, those who practise Karmayoga are free from disappointments and sorrows because they have a balanced mind and are not worried about the results.
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2:50
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् || २ ५० ||
buddhi yukto jahaatiiha
ubhe sukṛta dushkrte
tasmaadyo gaaya yujyasva
yogah karmasu kaushalam (SBG 2:50)
Enriched with this wisdom, you get rid of both good and bad even here on earth in this life. Therefore you should take to Yoga which is the art of working.
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2:51
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः |
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् || २ ५१ ||
karmajam buddhi yuktaa hi
phalam tyaktvaa maniishinaha
janma bandha vinirmuktaaha
padam gacchantya naamayam (SBG 2:51)
Enriched with wisdom and renouncing the result of action and realising the Self, will free you from the bondage of life and death. You will definitely go to that abode where there is no evil.
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2:52
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च || २ ५२ ||
yada te mohakalilam
buddhir vyatitarishyati
tadhaa ganthaasi nirvedam
shrotavyasya shrutasya cha (SBG 2:52)
When your understanding surpasses the complex maze of illusion, you will become callous to all that is to be heard and has already been heard.
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2:53
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला |
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि || २ ५३ ||
shrutivipra tipannaa te
yadaa sthaasyati nischalaa
samaadhaava chalaa buddhis-
tadaa yogama vaapsyasi (SBG 2:53)
When your mind is no longer wavering or perplexed but is steady in Samaadhi (in Bhagavan) or in self realisation, you will attain Yoga.
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2:54
अर्जुन उवाच |
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् || २ ५४ ||
arjuna uvaacha
sthita pragnyasya kaa bhaashaa
samaadhi-sthasya keshava
sthithadhiihi kim prabhaashetha
kimaasiitha vrajeta kim (SBG 2:54)
Arjuna said:
What is a man, O Keshava (Bhagavan Krishna), who is steady in Samaadhi or Self realisation called? How does such a man talk? How does he sit and how does he walk?
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2:55
श्रीभगवानुवाच |
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते || २ ५५ ||
sri bhagavaan uvaacha
prajahaathi yadaa kaamaan
sarvaan paartha mano gathaan
athmanye vaathmanaa thushtaha
sthita pragnyas tadhochyate (SBG 2:55)
Shree Bhagavan Krishna said:
One who gives up all desires of the mind, O Partha (Arjuna), and when one has a purified mind and is in a pure state of the soul, he is called a ‘Stithapragnya”or a man of steady consciousness.
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2:56
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः |
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते || २ ५६ ||
duhkheshva nudvigna manaaha
sukheshu viga thasprhaha
viita raaga bhaya krodhaha
sthita dhiir muni ruchyate (SBG 2:56)
He who is not agitated or disturbed despite the threefold miseries, is also not euphoric when he has comforts and is free from attachment, fear and anger, is a sage with a steady mind.

Note:

The threefold miseries are,  a. miseries that stem from the mind and body, b. miseries caused by other beings, and c. miseries caused by natural  calamities and catastrophes over which no one has control

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2:57
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता || २ ५७ ||
yaha sarvatraana bhisnehas-
thath that praapya shubhaa shubham
naabhi nandathi na dveshti
thasya pragnyaa pratist-hithaa (SBG 2:57)
He who is free from attachment and neither rejoices when he achieves good nor hates evil has steady wisdom and perfect knowledge.
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2:58
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः |
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || २ ५८ ||
yadhaa samharate chaayam
kuurmo ‘ngaaniiva sarvashaha
indriyaa niindriyaar thebhyas-
thasya pragnyaa prathist-hithaa (SBG 2:58)
When he completely withdraws from sense objects, just as a tortoise pulls itself into its shell, his mind and wisdom are steady.
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2:59
विषया विनिवर्तन्ते निराहारस्य देहिनः |
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते || २ ५९ ||
vishayaa vinivartante
niraahaarasya dehinaha
rasavarjam raso ‘pyasya
param drshtva nivartate (SBG 2:59)
In an austere embodied being, senses of enjoyment although present are restricted. But even these senses cease when one experiences Supreme Consciousness.
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2:60
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः |
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः || २ ६० ||
yatato hyapi kaunteya
purushasya vipaschitaha
indriyaani pramaathiini
haranti prasabham manaha (SBG 2:60)
The senses which are so strong, O son of Kunti, can forcibly lead astray even the mind of the wisest person.
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2:61
तानि सर्वाणि संयम्य युक्त आसीत मत्परः |
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता || २ ६१ ||
thaani sarvaani samyamya
yukta aasita mat paraha
vashe hi yas-yendriyaani
tasya pragnyasa prathist-hithaa (SBG 2:61)
He who keeps his senses under control and meditates on Me by fully surrendering unto Me, has steady intelligence.
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2:62 + 2:63
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते |
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते || २ ६२ ||
dhyaayato vishayaan pumsaha
sangas teshu pajaayate
sangaat sanjaayate kaamaha
kaamaat krodho ‘bhijaayate (SBG 2:62)
A person who thinks of sense objects develops an attachment for them. From this attachment desires are born and from desires, anger is born.
2:63
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः |
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || २ ६३ ||
krodhaad bhavati sammohaha
sammohaat smrti vibhramaha
smrti bhramshaad buddhi naasho
buddhi naashaat pranashyati (SBG 2:63)
Anger gives birth to delusion and this delusion results in confusion of memory. When memory is confused, intelligence is destroyed and from the destruction of intelligence, the person perishes.
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2:64
रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || २ ६४ ||
raaga dvesha vimuktaistu
vishayaa nindriyaischaran
aatma vashyair vidheyaatmaa
prasaada madhigacchati (SBG 2:64)
But the person who controls his senses in spite of being with sense objects, is free from both attachment and aversion. Such a person attains serenity.
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2:65
प्रसादे सर्वदुःखानां हानिरस्योपजायते |
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते || २ ६५ ||
prasaade sarva duhkhaanaam
haani rasyo-pajaayate
prasanna chetaso hyaashu
buddhihi parya-vathisht-hathe (SBG 2:65)
When serenity of mindthrough Divine Consciousness is achieved, all material miseries are destroyed and the intelligence of such a person is steady.
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2:66
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना |
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् || २ ६६ ||
naasti buddhi rayuktasya
na chayuktasya bhaavanaa
na chaabhaa vayataha shaantir-
ashaantasya kutah sukham (SBG 2:66)
There cannot be spiritual knowledge and intelligence in a person who is devoid of meditation. Such a person without a mind which is fixed, has no peace. How and where can a person with no peace find happiness?
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2:67
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि || २ ६७ ||
indriyaanaam hi charataam
yan mano ‘nuvidhiiyate
tadasya harati pragnyaam
vaayur naava mivaambhasi (SBG 2:67)
Any one of the senses that the mind follows and concentrates on, can lead astray the wisdom of a person, just the way a strong wind moves a ship sailing on water away from its course.

——————————————————————————————-
2:68
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः |
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || २ ६८ ||
tasmaa dyasya mahaabaho
nigrhitaani sarvashaha
indriya niindriyarthe bhya-
stasya pragnyaa prathist-hithaa (SBG 2:68)
Therefore, O mighty armed one, a person whose senses are bridled before objects of desire, has steady wisdom.
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2:69
या निशा सर्वभूतानां तस्यां जागर्ति संयमी |
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः || २ ६९ ||
yaa nishaa sarva bhuuthaanaam
tasyaam jaagarti samyami
yasyaam jaagrati bhuuthaani
saa nisha pashyato munehe (SBG 2:69)
What is night for all living beings is when the man of self control is awake; and the night in which all other creatures are wide awake is night for the sage who sees.
——————————————————————————————-
2:70
आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत् |
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी || २ ७० ||
aapuurya maanamachala prathist-ham
samudra maapaha pravishanti yadhvat
tadvat kaamaa yam pravishanti sarve
sa shanti maapnoti na kaama kaami (SBG 2:70)
He who is steady in spite of the never ending flow of desires just like the ocean is, although so many rivers enter it, can attain peace. But one who is desirous of pleasures cannot achieve it.
——————————————————————————————-
2:71
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः |
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति || २ ७१ ||
vihaaya kaamaan yaha sarvaan
pumaams charati nihspruhaha
nirmamo nirahankaaraha
sa shaanti madhigacchati (SBG 2:71)
The person who has renounced attachment to all sense objects lives with no sense of ownership and he is free from false pride thus attaining peace.
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2:72
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति |
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति || २ ७२ ||
esha braahmi sthitihi paartha
nainaam praapya vimuhyati
sthitvaa syaamanta kaale ‘pi
brahma nirvaana mrcchati (SBG 2:72)
This spiritual state or the Braahmi state, O Partha, removes confusion from the mind. This state of mind of a person, at the time of death, helps one attain Nirvaana in the Lord.
——————————————————————————————-
ॐ तत्सदिति श्रीमद् भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
साङ्ख्ययोगो नाम द्वितीयोऽध्यायः || २ ||
Hari Om Tat Sat
Iti Srimad Bhagavad geetaasoopanishatsu Brahmavidyaayaam
Yogashaastre
Sri Krishnaarjunasamvaade
Saankhyayogo Naama Dvitiyo’dhyaayaha

Thus ends the second part of the Bhagavad Gita
“The Sankhya Yoga”
-The Science of the Eternal, the Scripture of Yoga,
the dialogue between Shri Krishna and Arjuna.

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