॥ Srimad Bhagawad Gita साङ्ख्ययोगः अथ श्रीमद्भगवद्गीता ॥
|| atha śrīmadbhagavadgītā ||
atha dvitīyo’dhyāyaḥ | sāṅkhyayogaḥ
सञ्जय उवाच । तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ २- १ ॥
Sanjaya said:
To him thus overcome with pity and grieving, with eyes filled with tears and agitated, Madhusudana spoke these words:
श्रीभगवानुवाच ।
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २- २ ॥
The Blessed Lord said:
Whence, O Arjuna, has this weakness, not entertained by honourable men (Aryans), nor conducive to (the
attainment of) heaven, and leading to ill-fame, come on you at this crisis?
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ २- ३ ॥
Yield not to inmanliness, O Pārtha, it is not worthy of you; shaking off this mean faint-heartedness, arise, O scorcher of foes.
अर्जुन उवाच ।
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ २- ४ ॥
Arjuna said:
How, O Madhusudana, shall I in battle fight with arrows against Bhishma and Drona, who are worthy of respect, O slayer of enemies?
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ २- ५ ॥
Without killing the noble-minded elders, even to live on alms in the world would be much better. But by killing these elders, I shall be enjoying even here pleasures like wealth and fulfilment of desires, drenched with (their) blood.
न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषामस्-
तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २- ६ ॥
And we do not know which would be the better course for us – whether we should conquer them or they should conquer us. Those very persons, killing whom we should not desire to live, i.e., the sons of Dhritarāshtra, are gathered in front.
Srimad Bhagawad Gita साङ्ख्ययोगः
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ २- ७ ॥
With my natural traits overcome by (a sense of) helplessness and sin, and my mind perplexed regarding (my) duty, I ask You – tell me that which is definitely good for me. I am Your disciple; teach me who have taken refuge in You.
न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् ॥ २- ८ ॥
I do not indeed see that which would remove this grief of mine that is utterly drying up my senses, even if I were to attain in this world a kingdom without rivals and prosperous, and even lordship over the gods.
सञ्जय उवाच ।
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ २- ९ ॥
Sanjaya said:
Having thus spoken to Hrishikesa, Gudākesa (Arjuna), the harasser of foes, said to Govinda, “I shall not fight,” and kept quiet.
तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ २- १० ॥
O descendant of (King) Bharata (Dhritarāshtra), to him who was sorrowing between the two armies, Hrishikesa
spoke these words, as if smiling.
श्रीभगवानुवाच ।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २- ११ ॥
The Blessed Lord said:
You have been sorrowing for those who should not be grieved for, and (yet) you are talking learned words.
The learned grieve neither for the dead nor for the living.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २- १२ ॥
It is not indeed that I did not exist at any time, nor you, nor these kings; nor that we shall not exist hereafter.
Srimad Bhagawad Gita साङ्ख्ययोगः
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २- १३ ॥
Even as the embodied self attains in this body childhood, youth and old age, so does it attain another body; the wise
man does not get deluded at this.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २- १४ ॥
O son of Kunti, sense-contacts (with objects) result in heat and cold, pleasure and pain. They are subject to coming and going and are transient; (therefore), O descendant of Bharata (Arjuna), just endure them.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २- १५ ॥
O best of men, that wise person whom these do not afflict, who is equanimous in pleasure and pain, is fit for immortality.
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २- १६ ॥
The unreal has no existence, and the real has no non-existence; the conclusion about both these has been
seen by the knowers of Truth.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ २- १७ ॥
But know that by which all this is pervaded to be imperishable. No one can bring about the destruction
of this immutable principle.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २- १८ ॥
These bodies of eternal, imperishable, immeasurable, embodied self are said to have an end; therefore, fight,
O descendant of Bharata.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ २- १९ ॥
He who thinks it (self) to be a slayer and he who thinks it is slain, both are ignorant (of the truth); it (self) neither
slays nor is slain.
Srimad Bhagawad Gita साङ्ख्ययोगः
न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ २- २० ॥
It (self) is not born and it does not die at any time. And it does not again come into existence by being born. It (self)
is birthless, constant, eternal and ancient; it is not slain when the body is slain.
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २- २१ ॥
Whom, O Pārtha, can that person who knows this (self) to be imperishable, constant, birthless and immutable slay or
cause to be slain, and how?
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही ॥ २- २२ ॥
Just as a person gives up worn out clothes and puts on other new ones, even so does the embodied self give up decrepit
bodies and enter other new ones.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २- २३ ॥
Weapons do not cut it, fire does not burn it, water also does not moisten it, and wind does not dry it.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २- २४ ॥
This (self) is indeed incapable of being cut, incombustible, incapable of being moistened and of being dried; it is
eternal, all pervading, stable immovable, and primordial.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २- २५ ॥
This (self) is said to be unmanifest, unthinkable, and unchangeable; therefore, knowing it to be such, you ought
not to grieve.
Srimad Bhagawad Gita साङ्ख्ययोगः
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २- २६ ॥
If, however, you think that it (self) is perpetually born and perpetually dies, even then, O mighty-armed one, you
ought not to grieve for it.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २- २७ ॥
For to one who is born, death is certain, to one who dies, rebirth is certain. Therefor over this inevitable fact you
ought not to grieve.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २- २८ ॥
Beings, O descendant of Bharata, have the Unmanifest as their beginning, are manifest in the middle, and have their
dissolution in the Unmanifest itself; so why lament for them?
आश्चर्यवत्पश्यति कश्चिदेन-माश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २- २९ ॥
One sees this (self) as a wonder, so also another talks of this as a wonder, still another hears of this as a wonder and some
other, again, does not know this even after hearing, etc. about it.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २- ३० ॥
This embodied self in everyone’s body is eternally indestructible, O descendant of Bharata (Arjuna);
therefore, you ought not to grieve for any creature.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २- ३१ ॥
And considering your duty also you ought not to falter, because, there is no greater good-fortune for a Kshatriya
than a righteous battle.
Srimad Bhagawad Gita साङ्ख्ययोगः
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २- ३२ ॥
And happy, O Pārtha, are the Kshatriyas who get such a battle, which has come of its own accord, and is an open
gateway to heaven.
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ २- ३३ ॥
If, however, you do not fight this righteous battle, then failing in your duty and losing your reputation, you will
incur sin.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ २- ३४ ॥
Besides, people will talk of your eternal infamy; and for one held in esteem infamy is worse than death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ २- ३५ ॥
(These) mighty warriors will think that you have retired from battle through fear. Having been highly esteemed by
them, you will (now) fall into disgrace.
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ २- ३६ ॥
And your enemies will be saying many unmentionable things, decrying your prowess. What can be more painful than that?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ २- ३७ ॥
Either, killed (in battle), you will attain heaven, or, being victorious, you will enjoy the earth. Therefore arise, O Son
of Kunti, resolved to fight.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ २- ३८ ॥
Regarding pleasure and pain, gain and loss, victory and defeat, as alike, prepare yourself then for battle; you will
not thus incur sin.
Srimad Bhagawad Gita साङ्ख्ययोगः
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ २- ३९ ॥
The (requisite) mental attitude towards the Self has just been taught to you, now hear about it in respect of the way
of action (Karma-Yoga), being endowed with which (attitude), O Partha, you will get rid of the bondage of actions.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ २- ४० ॥
In this there is no waste of any undertaking nor chance of incurring sin: even the least bit of this religion saves
one from great danger.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २- ४१ ॥
In this, descendant of Kuru, there is a single one-pointed determination. The thoughts of the irresolute are
many-branched and infinite.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २- ४२ ॥
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २- ४३ ॥
Srimad Bhagawad Gita साङ्ख्ययोगः
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २- ४४ ॥
The dull-witted, whose minds are full of desires, who regard heaven as their highest goal, who are enamoured of the panegyric statements in the Vedas and assert that there is nothing else (higher than this), speak familiar flowery words about numerous kinds of rites (prescribed by the Vedas) producing birth, actions and their results, as the means to enjoyment and power. Those who are attached to enjoyment and power, and whose minds are carried away by these (flowery words) do not attain one-pointed determination leading to concentration on the Lord.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ २- ४५ ॥
The Vedas deal with subjects coming under the three Gunas; O Arjuna, be above the three Gunas, free from the dualities,
always established in goodness (Sattva), regardless of acquisition or preservation, and self-possessed.
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ २- ४६ ॥
All the purpose that small reservoirs serve, is served by a vast lake entirely filled with water. Similarly the
purpose that all the Vedas serve is attained by a man of realization.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २- ४७ ॥
To work alone you have the right, but never claim its results. Let not the results of actions be your motive, nor be attached to inaction.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ २- ४८ ॥
Established in Yoga, O Dhananjaya (Arjuna), perform actions, giving up attachment, and unconcerned as to
success or failure; (this) equanimity is called Yoga.
Srimad Bhagawad Gita साङ्ख्ययोगः
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ २- ४९ ॥
Far inferior is work (prompted by desire) to work done through wisdom, O Dhananjaya. Take refuge in wisdom;
those who are impelled by results are miserable.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २- ५० ॥
Endowed with this wisdom, one gets rid of both good and evil (even) here; therefore take to Yoga; Yoga is the skill in work.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ २- ५१ ॥
Endowed with wisdom, giving up the fruit resulting from action, attaining self-realization, and freed from
the bondage of birth, verily, they go to that abode which is free from evil.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ २- ५२ ॥
When your understanding will get beyond the maze of delusion, then you will have attained indifference to
what is to be heard and what is heard.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २- ५३ ॥
When your understanding (now) perplexed by hearing will rest in Samādhī (the Lord), unwavering and steady,
then you shall attain Yoga.
अर्जुन उवाच ।
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ २- ५४ ॥
Arjuna said:
What is the definition, O Keshava (Krishna), of a man of steady wisdom, absorbed in contemplation? How does a man
of steady wisdom talk, how does he sit and how does he walk?
Srimad Bhagawad Gita साङ्ख्ययोगः
श्रीभगवानुवाच ।
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ २- ५५ ॥
The Lord said:
When a man gives up all desires of the mind, O Pārtha, and himself delights in his Self, then he is said to be a
“man of steady wisdom”.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ २- ५६ ॥
He who is unperturbed in misery and free from desires amidst pleasures, who is devoid of all attachment, fear and
anger – that sage is said to be of steady wisdom.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ २- ५७ ॥
He who is free from affection everywhere, and who getting whatever good or evil neither welcomes nor hates
them has steady wisdom.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २- ५८ ॥
And when he completely withdraws his senses from the sense-objects, even as a tortoise its limbs, (then) his
wisdom is steady.
विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ २- ५९ ॥
From an abstemious embodied being (man) sense-objects fall off, but not the relish (for them); but even this relish
of the man of steady wisdom ceases when that supreme Being is realized.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ २- ६० ॥
The turbulent senses, O son of Kunti, forcibly lead astray the mind of even the struggling wise person.
Srimad Bhagawad Gita साङ्ख्ययोगः
तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ २- ६१ ॥
Controlling all these (senses), the self-controlled one should sit meditating on Me. Verily, his wisdom is steady,
whose senses are under control.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ २- ६२ ॥
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ २- ६३ ॥
For a person thinking of the sense-objects there grows an attachment for them; from attachment arises desire, from
desire results anger, from anger results delusion, from delusion results confusion of memory, from
confusion of memory results destruction of intelligence and from destruction of intelligence he perishes.
रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ २- ६४ ॥
But that person of controlled self, who moves about amidst sense-objects with the senses governed by the self and free
from attachment and aversion, – he attains serenity.
प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ २- ६५ ॥
When this serenity is attained there results the destruction of all misery. Verily, the wisdom of the serene-minded
one gets steady soon.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ २- ६६ ॥
For the uncontrolled person there is no knowledge, nor is there meditation for him; and for the unmeditative person
there is no peace, and for one bereft of peace how can there be happiness?
Srimad Bhagawad Gita साङ्ख्ययोगः
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ २- ६७ ॥
Whichever of the wandering senses the mind follows, that one carries away his wisdom as the wind a ship on the sea.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २- ६८ ॥
Therefore, O mighty-armed one, he whose senses are well controlled from their objects has steady wisdom.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ २- ६९ ॥
That which to all creatures is night, is where the man of self-control is wide awake, and that in which (all) creatures are wide awake is night to the sage who sees.
आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी ॥ २- ७० ॥
He attains peace into whom all sense-objects enter, even as rivers enter an ocean which is unaffected though being ever
filled, and not one who is desirous of enjoyments.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ २- ७१ ॥
That person who is giving up all sense-objects goes about unattached, devoid of the idea of ownership and
free from egoism – he attains peace.
Srimad Bhagawad Gita साङ्ख्ययोगः
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ २- ७२ ॥
This is the Brāhmi state, O Pārtha (Arjuna), attaining it one is not (again) deluded; one who rests in it even at
the time of death, attains Nirvāna in Brahman. He who raised His devotee Arjuna, who had fallen into
the mire of despondency, by instructing him in the Yoga of wisdom – that Krishna is my refuge.
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
साङ्ख्ययोगो नाम द्वितीयोऽध्यायः ॥ २ ॥
