सांख्ययोग

तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः

॥ 2.1 ॥

To him who was thus overwhelmed with pity and sorrowing, and whose eyes were dimmed with tears, Madhusudana spoke these words.

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन

॥ 2.2 ॥

In such a crisis, whence comes upon you, O Arjuna, this dejection, un- Arya-like, disgraceful, and contrary to the attainment of heaven?

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप

॥ 2.3 ॥

Yield not to unmanliness, O son of Pritha! Ill does it become you. Cast off this mean faintheartedness and arise, O scorcher of your enemies!

कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन

॥ 2.4 ॥

But how can I, in battle, O slayer of Madhu, fight with arrows against Bhishma and Drona, who are rather worthy to be worshipped, O destroyer of foes!

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्

॥ 2.5 ॥

Surely it would be better even to eat the bread of beggary in this life than to slay these great-souled masters. But if I kill them, even in this world, all my enjoyment of wealth and desires will be stained with blood.

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः

॥ 2.6 ॥

And indeed I can scarcely tell which will be better, that we should conquer them, or that they should conquer us. The very sons of Dhritarashtra–after slaying whom we should not care to live–stand facing us.

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः। यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्

॥ 2.7 ॥

With my nature overpowered by weak commiseration, with a mind in confusion about duty, I supplicate You. Say decided what is good for me. I am Your disciple. Instruct me who have taken refuge in You.

न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धम् राज्यं सुराणामपि चाधिपत्यम्

॥ 2.8 ॥

I do not see anything to remove this sorrow which blasts my senses, even were I to obtain unrivalled and flourishing dominion over the earth, and mastery over the gods.

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह

॥ 2.9 ॥

Having spoken thus to the Lord of the senses, Gudakesha, the scorcher of foes, said to Govinda, “I shall not fight,” and became silent.

तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः

॥ 2.10 ॥

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

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः

॥ 2.11 ॥

You have been mourning for them who should not be mourned for. Yet you speak words of wisdom. The [truly] wise grieve neither for the living nor for the dead.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्

॥ 2.12 ॥

It is not that I have never existed, nor you, nor these kings. Nor is it that we shall cease to exist in the future.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति

॥ 2.13 ॥

As are childhood, youth, and old age, in this body, to the embodied soul, so also is the attaining of another body. Calm souls are not deluded thereat.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत

॥ 2.14 ॥

Notions of heat and cold, of pain and pleasure, are born, O son of Kunti, only of the contact of the senses with their objects. They have a beginning and an end. They are impermanent in their nature. Bear them patiently, O descendant of Bharata.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते

॥ 2.15 ॥

That calm man who is the same in pain and pleasure, whom these cannot disturb, alone is able, O great amongst men, to attain to immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः

॥ 2.16 ॥

The unreal never is. The real never is not. Men possessed of the knowledge of the Truth fully know both these.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति

॥ 2.17 ॥

That by which all this is pervaded–That know for certain to be indestructible. None has the power to destroy this Immutable.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत

॥ 2.18 ॥

Of this indwelling self–the ever-changeless, the indestructible, the illimitable–these bodies are said to have an end. Fight, therefore, O descendant of Bharata.

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते

॥ 2.19 ॥

He who takes the self to be the slayer, and he who takes it to be the slain, neither of these knows. It does not slay, nor is it slain.

न जायते म्रियते वा कदाचि न्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे

॥ 2.20 ॥

This is never born, nor does it die. It is not that, not having been, it again comes into being. [Or according to another view: It is not that having been, it again ceases to be.] This is unborn, eternal, changeless, ever-itself. It is not killed when the body is killed.

वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्

॥ 2.21 ॥

He that knows this to be indestructible, changeless, without birth, and immutable, how is he, O son of Pritha, to slay or cause another to slay?

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही

॥ 2.22 ॥

Even as a man casts off worn-out clothes, and puts on others which are new, so the embodied casts off worn-out bodies, and enters into others which are new.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः

॥ 2.23 ॥

This [self], weapons cut not; this, fire burns not; this, water wets not; and this, wind dries not.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः

॥ 2.24 ॥

This self cannot be cut, nor burnt, nor wetted, nor dried. Changeless, all-pervading, unmoving, immovable, the self is eternal.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि

॥ 2.25 ॥

This [self] is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing this to be such, you ought not to mourn.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवं शोचितुमर्हसि

॥ 2.26 ॥

But if you should take this to have constant birth and death, even in that case, O mighty-armed, you ought not to mourn for this.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि

॥ 2.27 ॥

Of that which is born, death is certain; of that which is dead, birth is certain. Over the unavoidable, therefore, you ought not to grieve.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना

॥ 2.28 ॥

All beings are unmanifested in their beginning, O Bharata, manifested in their middle state, and unmanifested again in their end. What is there then to grieve about?

आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्

॥ 2.29 ॥

Some look upon the self as marvelous. Others speak of it as wonderful. Others again hear of it as a wonder. And still others, though hearing, do not understand it at all.

देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि

॥ 2.30 ॥

This, the indweller in the bodies of all, is ever indestructible, O descendant of Bharata. Therefore you ought not to mourn for any creature.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते

॥ 2.31 ॥

Looking at your own dharma, also, you ought not to waver, for there is nothing higher for a kshatriya than a righteous war.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्

॥ 2.32 ॥

Fortunate certainly are the kshatriyas, O son of Pritha, who are called to fight in such a battle that comes unsought as an open gate to heaven.

अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि

॥ 2.33 ॥

But if you refuse to engage in this righteous warfare, then forfeiting your own dharma and honor, you shall incur sin.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। संभावितस्य चाकीर्तिर्मरणादतिरिच्यते

॥ 2.34 ॥

The world also will ever hold you in reprobation. To the honored, disrepute is surely worse than death.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्

॥ 2.35 ॥

The great chariot-warriors will believe that you have withdrawn from the battle through fear. And you will be lightly esteemed by them who have thought much of you.

अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्

॥ 2.36 ॥

your enemies also, cavilling at your great prowess, will say of you things that are not to be uttered. What could be more intolerable than this?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः

॥ 2.37 ॥

Dying you gain heaven; conquering you enjoy the earth. Therefore, O son of Kunti, arise, resolved to fight

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि

॥ 2.38 ॥

Having made pain and pleasure, gain and loss, conquest and defeat, the same, engage then in battle. So shall you incur no sin.

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु। बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि

॥ 2.39 ॥

The wisdom of self-realization has been declared unto you. Hearken now to the wisdom of yoga, endued with which, O son of Pritha, you shall break through the bonds of karma.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्

॥ 2.40 ॥

In this, there is no waste of the unfinished attempt, nor is there production of contrary results. Even very little of this dharma protects from the great terror.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्

॥ 2.41 ॥

In this, O scion of Kuru, there is but a single one-pointed determination. The purposes of the undecided are innumerable and many-branching.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः

॥ 2.42 ॥

O Partha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their flowery words are exuberant with various specific rites as the means to pleasure and power and are the causes of [new] births as the result of their works [performed with desire].

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति

॥ 2.43 ॥

O Partha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their flowery words are exuberant with various specific rites as the means to pleasure and power and are the causes of [new] births as the result of their works [performed with desire].

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते

॥ 2.44 ॥

O Partha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their flowery words are exuberant with various specific rites as the means to pleasure and power and are the causes of [new] births as the result of their works [performed with desire].

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्

॥ 2.45 ॥

The Vedas deal with the three gunas. Be free, O Arjuna, from the triad of the gunas, free from the pairs of opposites, ever-balanced, free from [the thought of] getting and keeping, and established in the self.

यावानर्थ उदपाने सर्वतः संप्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः

॥ 2.46 ॥

To the Brahmin who has known the self, all the Vedas are of so much use as a reservoir is, when there is a flood everywhere.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि

॥ 2.47 ॥

Your right is to work only; but never to the fruits thereof. Be not the producer of the fruits of [your] actions; neither let your attachment be towards inaction.

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते

॥ 2.48 ॥

Being steadfast in yoga, O Dhananjaya, perform actions, abandoning attachment, remaining unconcerned as regards success and failure. This evenness of mind [in regard to success and failure] is known as yoga.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः

॥ 2.49 ॥

Word [with desire] is verily far inferior to that performed with the mind undisturbed by thoughts of results. O Dhananjaya, seek refuge in this evenness of mind. Wretched are they who act for results.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्

॥ 2.50 ॥

Endued with this evenness of mind, one frees oneself in this life, alike from vice and virtue. Devote yourself, therefore, to this yoga. Yoga is the very dexterity of work.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्

॥ 2.51 ॥

The wise, possessed of this evenness of mind, abandoning the fruits of their actions, freed for ever from the fetters of birth, go to that state which is beyond all evil.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च

॥ 2.52 ॥

When your intellect crosses beyond the taint of illusion, then shall you attain to indifference, regarding things heard and things yet to be heard.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि

॥ 2.53 ॥

When your intellect, tossed about by the conflict of opinions, has become immovable and firmly established in the self, then you shall attain self-realization.

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्

॥ 2.54 ॥

What, O Keshava, is the description of the man of steady wisdom, merged in samadhi? How [on the other hand] does the man of steady wisdom speak, how sit, how walk?

प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते

॥ 2.55 ॥

When a man completely casts away, O Partha, all the desires of the mind, satisfied in the self alone by the self, then is he said to be one of steady wisdom.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते

॥ 2.56 ॥

He whose mind is not shaken by adversity, who does not hanker after happiness, who has become free from affection, fear, and wrath, is indeed the muni of steady wisdom.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता

॥ 2.57 ॥

He who is everywhere unattached, not pleased at receiving good, nor vexed at evil, his wisdom is fixed.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता

॥ 2.58 ॥

When also, like the tortoise withdrawing its limbs, he can completely withdraw the senses from their objects, then his wisdom becomes steady.

विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते

॥ 2.59 ॥

Objects fall away from the abstinent man, leaving the longing behind. But his longing also ceases, who see the Supreme.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः

॥ 2.60 ॥

The turbulent senses, O son of Kunti, do violently snatch away the mind of even a wise man, striving after perfection.

तानि सर्वाणि संयम्य युक्त आसीत मत्परः। वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता

॥ 2.61 ॥

The steadfast, having controlled them all, sits focussed on Me as the Supreme. His wisdom is steady, whose senses are under control.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते

॥ 2.62 ॥

Thinking of objects, attachment to them is formed in a man. From attachment longing, and from longing anger grows.

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति

॥ 2.63 ॥

From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of discrimination, and from the ruin of discrimination he perishes.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति

॥ 2.64 ॥

But the self-controlled man, moving among objects with senses under restraint, and free from attraction and aversion, attains to tranquillity.

प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते

॥ 2.65 ॥

In tranquillity, all sorrow is destroyed. For the intellect of him, who is tranquil-minded, is soon established in firmness.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्

॥ 2.66 ॥

No knowledge [of the self] has the unsteady. Nor has he meditation. To the unmeditative there is no peace. And how can one without peace have happiness?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि

॥ 2.67 ॥

For, the mind, which follows in the wake of the wandering senses, carries away his discrimination, as a wind [carries away from its course] a boat on the waters.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता

॥ 2.68 ॥

Therefore, O mighty-armed, his knowledge is steady, whose senses are completely restrained from their objects.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः

॥ 2.69 ॥

That which is night to all beings, in that the self-controlled man wakes. This in which all being wake, is night to the self-seeing muni.

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी

॥ 2.70 ॥

As into the ocean–brimful, and still–flow the waters, even so the muni into whom enter all desires, he, and not the desirer of desires, attains to peace.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहंकारः स शांतिमधिगच्छति

॥ 2.71 ॥

That man who lives devoid of longing, abandoning all desires, without the sense of “I” and “mine,” he attains to peace.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति

॥ 2.72 ॥

This is to have one’s being in Brahma, O son of Pritha. None, attaining to this, becomes deluded. Being established therein, even at the end of life, a man attains to oneness with Brahman.