Chapter 2
Sankhya Yoga
सांख्ययोग
The Yoga of Knowledge · 72 verses
Summary · Path of Action
The Gita's answer begins: the Self is unborn and deathless, so the wise grieve for no one. Perform your duty — fight — but renounce attachment to the fruits; action itself never binds, craving does. This chapter, praised as the whole Gita in miniature, ends with a sketch of the person of steady wisdom.
immortal Selfkarma yogaequanimitysthitaprajna
1 Sankhya Yoga सञ्जय उवाच |
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् |
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ||२-१|| 2.1 Sanjaya said To him, who was thus overcome with pity, whose eyes were wet with tears, who was sorrow-stricken and who bore a bewildered look Sri Krsna spoke as follows: ›2 Sankhya Yoga श्रीभगवानुवाच |
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् |
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ||२-२|| 2.2 The Lord said Whence comes on you this despondency, O Arjuna, in this crisis? It is unift for a noble person. It is disgraceful and it obstructs one's attainment of heaven. ›3 Sankhya Yoga क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते |
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ||२-३|| 2.3 Yield not to unmanliness, O Arjuna, it does not become you. Shake off this base faint-heartedness and arise, O scorcher of foes! ›4 Sankhya Yoga अर्जुन उवाच |
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन |
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ||२-४|| 2.4 Arjuna said How can I, O slayer of foes, aim arrows in battle against Bhisma and Drona who are worthy of reverence? ›5 Sankhya Yoga गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके |
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान् ||२-५|| 2.5 It is better even to live on a beggar's fare in this world than to slay these most venerable teachers. If I should slay my teachers, though degraded they be by desire for wealth, I would be enjoying only blood-stained pleasures here. ›6 Sankhya Yoga न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः |
यानेव हत्वा न जिजीविषामस्-
तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ||२-६|| 2.6 We do not know, which of the two is better for us - whether our vanishing them, or their vanishing us. The very sons of Dhrtarastra, whom, if we slay, we should not wish to live, even they are standing in array against us. ›7 Sankhya Yoga कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः |
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ||२-७|| 2.7 With my heart stricken by the fault of weak compassion, with my mind perplexed about my duty, I reest you to say for certain what is good for me. I am your disciple. Teach me who have taken refuge in you. ›8 Sankhya Yoga न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम् |
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् ||२-८|| 2.8 Even if I should win unchallenged sovereignty of a prosperous earth or even the kingdom on lordship over the Devas, I do not feel that it would dispel the grief than withers up my senses. ›9 Sankhya Yoga सञ्जय उवाच |
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप |
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ||२-९|| 2.9 Sanjaya said Having spoken thus to Sri Krsna, Arjuna, the coneror of sleep and the scorcher of foes, said, 'I will not fight' and became silent. ›10 Sankhya Yoga तमुवाच हृषीकेशः प्रहसन्निव भारत |
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ||२-१०|| 2.10 O King, to him who was thus sorrowing between the two armies, Sri Krsna spoke the following words, as if smiling (by way of ridicule). ›11 Sankhya Yoga श्रीभगवानुवाच |
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ||२-११|| 2.11 The Lord said You grieve for those who should not be grieved for; yet you speak words of wisdom. The wise grieve neither for the dead nor for the living. ›12 Sankhya Yoga न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |
न चैव न भविष्यामः सर्वे वयमतः परम् ||२-१२|| 2.12 There never was a time when I did not exist, nor you, nor any of these kings of men. Nor will there be any time in future when all of us shall cease to be. ›13 Sankhya Yoga Essential देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा |
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ||२-१३|| 2.13 Just as the self associated with a body passes through childhood, youth and old age (pertaining to that body), so too (at death) It passes into another body. A wise man is not deluded by that. ›14 Sankhya Yoga Essential मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः |
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ||२-१४|| 2.14 The contact of senses with their objects, O Arjuna, gives rise to feelings of cold and heat, pleasure and pain. They come and go, never lasing long. Endure them, O Arjuna. ›15 Sankhya Yoga यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ |
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ||२-१५|| 2.15 For, he whom these do not affect, O chief of men, and to whom pain and pleasure are the same - that steadfast man alone is worthy of immortality. ›16 Sankhya Yoga नासतो विद्यते भावो नाभावो विद्यते सतः |
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ||२-१६|| 2.16 The unreal can never come into being, the real never ceases to be. The conclusion about these two is seen by the seers of truth. ›17 Sankhya Yoga अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ||२-१७|| 2.17 Know That to be indestructible by which all this is pervaded. None can cause the destruction of This Immutable. ›18 Sankhya Yoga अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः |
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ||२-१८|| 2.18 These bodiesof the Jiva (the embodied self) are said to have an end while the Jiva itself is eternal, indestructible and incomprehensibel. Therefore, fight O Bharata (Arjuna). ›19 Sankhya Yoga य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् |
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ||२-१९|| 2.19 He who deems It (the self) a slayer, and he who thinks of It as slain - both are ignorant. For, the self neither slays nor is slain. ›20 Sankhya Yoga Essential न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः |
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ||२-२०|| 2.20 It (the self) is never born; It never dies; having come into being once, It never ceases to be. Unborn, eternal, abiding and primeval, It is not slain when the body is slain. ›21 Sankhya Yoga वेदाविनाशिनं नित्यं य एनमजमव्ययम् |
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ||२-२१|| 2.21 He who knows this (self) to be indestructible, unborn, unchanging and hence eternal - how and whom, O Arjuna, does he cause to be killed, and whom he kill? ›22 Sankhya Yoga वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि |
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही ||२-२२|| 2.22 As a man casts off worn-out garments and puts on others that are new, so does the embodied self cast off Its worn-out bodies and enter into others that are new. ›23 Sankhya Yoga नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः |
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ||२-२३|| 2.23 Weapons do not cleave It (the self), fire does not burn It, waters do not wet It, and wind does not dry It. ›24 Sankhya Yoga अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च |
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ||२-२४|| 2.24 It cannot be cleft; It cannot be burnt; It cannot be wetted and It cannot be dried, It is eternal, all-pervading, stable, immovable and primeval. ›25 Sankhya Yoga अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते |
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ||२-२५|| 2.25 This (self) is said to be unmanifest, inconceivable and unchanging. Therefore, knowing It thus, it does not befit you to grieve. ›26 Sankhya Yoga अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् |
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ||२-२६|| 2.26 Or if you hold this self as being constantly born and as constantly dying, even then, O mighty-armed one, it does not become you to feel grief. ›27 Sankhya Yoga जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च |
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ||२-२७|| 2.27 For, death is certain for the born, and re-birth is certain for the dead; therefore you should not feel grief for what is inevitable. ›28 Sankhya Yoga अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत |
अव्यक्तनिधनान्येव तत्र का परिदेवना ||२-२८|| 2.28 O Arjuna, beings have an unknown beginning, a known middle and an unknown end. What is there to grieve over in all this? ›29 Sankhya Yoga आश्चर्यवत्पश्यति कश्चिदेन-
माश्चर्यवद्वदति तथैव चान्यः |
आश्चर्यवच्चैनमन्यः शृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित् ||२-२९|| 2.29 One looks upon This (self) as a wonder; likewise another speaks of It as a wonder; still another hears of It as a wonder; and even after hearing of It, one knows It not. ›30 Sankhya Yoga देही नित्यमवध्योऽयं देहे सर्वस्य भारत |
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ||२-३०|| 2.30 The self in the body, O Arjuna, is eternal and indestructible. This is so in the case of the selves in all bodies. Therefore, it is not fit for you to feet grief for any being. ›31 Sankhya Yoga स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि |
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ||२-३१|| 2.31 Further, considering also your own duty, it does not befit you to waver. For, to a Ksatriya, there is no greater good than a righteous war. ›32 Sankhya Yoga यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् |
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ||२-३२|| 2.32 Happy are the Ksatriyas, O Arjuna, to whom a war like this comes of its own accord; it opens the gate to heaven. ›33 Sankhya Yoga अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि |
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ||२-३३|| 2.33 But if you do not fight this righteous war, you will be turning away from your duty and honoured position, and will be incurring sin. ›34 Sankhya Yoga अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् |
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ||२-३४|| 2.34 Further, people will speak ill of you for all time, and for one accustomed to be honoured, dishonour is worse than death. ›35 Sankhya Yoga भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः |
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ||२-३५|| 2.35 The great warriors will think that you have fled from battle in fear. These men who held you in high esteem will speak lightly of you now. ›36 Sankhya Yoga अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः |
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ||२-३६|| 2.36 Your enemies, slandering your prowess, will use words which should never be uttered. What could be more painful than that? ›37 Sankhya Yoga हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् |
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ||२-३७|| 2.37 If slain, you shall win heaven; or if victorious, you shall enjoy the earth. Therefore, arise, O Arjuna, resolved to fight. ›38 Sankhya Yoga सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ |
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ||२-३८|| 2.38 Holding pleasure and pain, gain and loss, victory and defeat as alike, gird yourself up for the battle. Thus, you shall not incur any sin. ›39 Sankhya Yoga एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु |
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ||२-३९|| 2.39 This Buddhi concerning the self (Sankhya) has been imparted to you. Now listen to this with regard to Yoga, by following which you will get rid of the bondage of Karma. ›40 Sankhya Yoga नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ||२-४०|| 2.40 Here, there is no loss of effort, nor any accrual of evil. Even a little of this Dharma (called Karma Yoga) protects a man from the great fear. ›41 Sankhya Yoga व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन |
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ||२-४१|| 2.41 In this (Karma Yoga), O Arjuna, the resolute mind is one-pointed; the minds of the irresolute are many-branched and endless. ›42 Sankhya Yoga यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः |
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ||२-४२|| 2.42 - 2.44 O! Partha, the unwise, who rejoice in the letter of the Vedas, say, 'There is nothing else.' They are full only of wordly desires and they hanker for heaven. They speak flowery words which offer rirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind. ›43 Sankhya Yoga कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् |
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ||२-४३|| 2.42 - 2.44 O! Partha, the unwise, who rejoice in the letter of the Vedas, say, 'There is nothing else.' They are full only of wordly desires and they hanker for heaven. They speak flowery words which offer rirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind. ›44 Sankhya Yoga भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् |
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ||२-४४|| 2.42 - 2.44 O! Partha, the unwise, who rejoice in the letter of the Vedas, say, 'There is nothing else.' They are full only of wordly desires and they hanker for heaven. They speak flowery words which offer rirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind. ›45 Sankhya Yoga त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ||२-४५|| 2.45 The Vedas have the three Gunas for their sphere, O Arjuna. You must be free from the three Gunas and be free from the pairs of opposites. Abide in pure Sattva; never care to acire things and to protect what has been acired, but be established in the self. ›46 Sankhya Yoga यावानर्थ उदपाने सर्वतः सम्प्लुतोदके |
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ||२-४६|| 2.46 What use a thirsty person has for a water reservoir when all sides of it are flooded - that much alone is the use of all the Vedas for a Brahmana who knows. ›47 Sankhya Yoga Essential कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ||२-४७|| 2.47 To work alone you have the right, and not to the fruits. Do not be impelled by the fruits of work. Nor have attachment to inaction. ›48 Sankhya Yoga योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय |
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ||२-४८|| 2.48 Abandoning attachment and established in Yoga, perfom works, viewing success and failure with an even mind. Evenness of mind is said to be Yoga. ›49 Sankhya Yoga दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय |
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ||२-४९|| 2.49 Action with attachment is far inferior, O Arjuna, to action done with evenness of mind. Seek refuge in evenness of mind. Miserable are they who act with a motive for results. ›50 Sankhya Yoga बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ||२-५०|| 2.50 A man with evenness of mind discards here and now good and evil. Therefore endeavour for Yoga. Yoga is skill in action. ›51 Sankhya Yoga कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः |
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ||२-५१|| 2.51 The wise who possess evenness of mind, relinishing the fruits born of action, are freed from the bondage of birth, and go to the region beyond all ills. ›52 Sankhya Yoga यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ||२-५२|| 2.52 When your intellect has passed beyond the tangle of delusion, you will yourself feel disgusted regarding what you shall hear and what you have already heard. ›53 Sankhya Yoga श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला |
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ||२-५३|| 2.53 When your intellect, well enlightened by hearing from Me and firmly placed, stands unshaken in a concentrated mind, then you will attain the vision of the self. ›54 Sankhya Yoga अर्जुन उवाच |
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ||२-५४|| 2.54 Arjuna said What is the mode of speech of him who is of firm wisdom, who is established in the control of the mind? What will a man of firm wisdom speaks, O Krsna? How does he sit? How does he move? ›55 Sankhya Yoga श्रीभगवानुवाच |
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ||२-५५|| 2.55 The Lord said When a man renounces all the desires of the mind, O Arjuna, when he is satisfied in himself with himself, then he is said to be of firm wisdom. ›56 Sankhya Yoga दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः |
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ||२-५६|| 2.56 He whose mind is not perturbed in pain, who has no longing for pleasures, who is free from desire, fear and anger - he is called a sage of firm wisdom. ›57 Sankhya Yoga यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ||२-५७|| 2.57 He who has no love on any side, who when he finds good or evil, neither rejoices nor hates - his wisdom is firmly set. ›58 Sankhya Yoga यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः |
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ||२-५८|| 2.58 When one is able to draw his senses from the objects of sense on every side, as a tortoise draws in its limbs, then his wisdom is firmly set. ›59 Sankhya Yoga विषया विनिवर्तन्ते निराहारस्य देहिनः |
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ||२-५९|| 2.59 The objects of senses, excepting relish for the objects, turn away from the abstinent dweller in the body. Even the relish turns aswy from him when what is supreme over the senses i.e., the self, is seen. ›60 Sankhya Yoga यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः |
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ||२-६०|| 2.60 The turbulent senses, O Arjuna, do carry away perforce the mind of even a wise man, though he is ever striving. ›61 Sankhya Yoga तानि सर्वाणि संयम्य युक्त आसीत मत्परः |
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ||२-६१|| 2.61 Having controlled all the senses, let him remain in contemplation, regarding Me as supreme; for, his knowledge is firmly set whose senses are under control. ›62 Sankhya Yoga Essential ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते |
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ||२-६२|| 2.62 To a man thinking about sense-objects, there arises attachment to them; form attachment arises desire, from desire arises anger; ›63 Sankhya Yoga क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः |
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ||२-६३|| 2.63 From anger there comes delusion; from delusion, the loss of memory; from the loss of memory, the destruction of discrimination; and with the destruction of discrimination, he is lost. ›64 Sankhya Yoga रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् | (or वियुक्तैस्तु)
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ||२-६४|| 2.64 But he who goes through the sense-objects with the senses free from love and hate, disciplined and controlled, attains serenity. ›65 Sankhya Yoga प्रसादे सर्वदुःखानां हानिरस्योपजायते |
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ||२-६५|| 2.65 In that serenity there is loss of all sorrow; for in the case of the person with a serene mind, the Buddhi soon becomes well established. ›66 Sankhya Yoga नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना |
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ||२-६६|| 2.66 There is no Buddhi for the unintegrated, nor for him is there contemplation of the self, and for him without contemplation of the self, there is no peace; and for one lacking peace, where is happiness? ›67 Sankhya Yoga इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ||२-६७|| 2.67 For, when the mind follows the senses experiencing their objects, his understanding is carried away by them as the wind carries away a ship on the waters. ›68 Sankhya Yoga तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः |
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ||२-६८|| 2.68 Therefore, O mighty-armed, he whose senses are restrained from going after their objects on all sides, his wisdom is firmly set. ›69 Sankhya Yoga या निशा सर्वभूतानां तस्यां जागर्ति संयमी |
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ||२-६९|| 2.69 What is night for all beings, in it the controlled one is awake; when all beings are awake, that is the night to the sage who sees. ›70 Sankhya Yoga Essential आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत् |
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी ||२-७०|| 2.70 He into whom all desires enter as the waters enter the full and undisturbed sea, attains to peace, and not he who longs after objects of desire. ›71 Sankhya Yoga विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः |
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ||२-७१|| 2.71 The man who, abandoning all desires, abides without longing and possession and the sense of 'I' and 'mine', wins peace. ›72 Sankhya Yoga एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति |
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ||२-७२|| 2.72 This is the Brahmi-state, O Arjuna. None attaining to this is deluded. By abiding in this state even at the hour of death, one wins the self. ›