Sankhya Yoga

सञ्जय उवाच |

Sanjaya said: Seeing Arjuna thus overwhelmed with pity, his mind depressed, and his eyes full of tears, Madhusudana (Krishna) spoke these words.

श्रीभगवानुवाच |

The Supreme Lord said: O Arjuna, how has this delusion come upon you at this critical hour? It is unbecoming of a noble person; it does not lead to heaven, but to infamy.

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते |

Do not yield to this unmanliness, O Partha (son of Pritha), for it does not become you. Cast off this petty weakness of heart and arise, O vanquisher of foes!

अर्जुन उवाच |

Arjuna said: O Madhusudana, how can I counter-attack with arrows in battle Bhishma and Drona, who are worthy of my worship, O slayer of enemies?

गुरूनहत्वा हि महानुभावान्

It is better to live in this world even by begging than to slay these noble teachers. By killing them, even though they are driven by greed, I would enjoy wealth and pleasures stained with blood.

न चैतद्विद्मः कतरन्नो गरीयो

We do not know which is better for us—whether we should conquer them or they should conquer us. If we kill the sons of Dhritarashtra, who are now standing before us, we would not wish to live.

कार्पण्यदोषोपहतस्वभावः

My natural heart is overwhelmed by the taint of weakness, and my mind is confused about my duty (Dharma). I ask You: tell me decisively what is best for me. I am Your disciple; instruct me, who have surrendered to You.

न हि प्रपश्यामि ममापनुद्याद्

I do not see how I can dispel this grief that is drying up my senses, even if I should obtain an unrivaled, prosperous kingdom on earth and sovereignty over the gods.

सञ्जय उवाच |

Sanjaya said: Having spoken thus to Hrishikesha (Krishna), Gudakesha (Arjuna), the scorcher of enemies, said to Govinda, 'I will not fight,' and became silent.

तमुवाच हृषीकेशः प्रहसन्निव भारत |

O descendant of Bharata (Dhritarashtra), in the midst of both the armies, Hrishikesha (Krishna), smiling as it were, spoke these words to the grieving Arjuna.

श्रीभगवानुवाच |

The Supreme Lord said: While speaking words of wisdom, you are mourning for what is not worthy of grief. The wise lament neither for the living nor for the dead.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा |

Just as the embodied soul continuously passes in this body from childhood, to youth, to old age; so also does it pass into another body. The wise person is not bewildered by this.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः |

O son of Kunti, the contact of the senses with their objects gives rise to cold and heat, pleasure and pain. These are transient, coming and going. Learn to tolerate them, O Bharata.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ |

O noblest of men (Arjuna), the wise person who is not afflicted by these, and who remains steady in both pain and pleasure, is fit for immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः |

The unreal has no existence, and the real never ceases to be. The truth of both has been perceived by the seers of the essence.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |

Know that to be indestructible by which all this is pervaded. No one can destroy this imperishable soul.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः |

These physical bodies of the eternal, indestructible, and immeasurable embodied soul are said to have an end. Therefore, fight, O descendant of Bharata.

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् |

He who thinks that the soul is the slayer, and he who thinks that the soul is slain, both of them are ignorant. The soul neither slays nor is slain.

न जायते म्रियते वा कदाचिन्

The soul is never born, nor does it die at any time. It has not come into being, does not come into being, and will not come into being. It is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain.

वेदाविनाशिनं नित्यं य एनमजमव्ययम् |

O Partha, how can a person who knows the soul to be indestructible, eternal, unborn, and imperishable, kill anyone or cause anyone to kill?

वासांसि जीर्णानि यथा विहाय

As a person casts off worn-out garments and puts on new ones, likewise the embodied soul casts off worn-out bodies and enters new ones.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः |

Weapons cannot cut the soul, fire cannot burn it, water cannot wet it, and wind cannot dry it.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च |

The soul is uncleavable, incombustible, insoluble, and dryable. It is eternal, all-pervading, stable, immovable, and ancient.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते |

The soul is said to be unmanifest, unthinkable, and unchangeable. Therefore, knowing it as such, you should not grieve.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् |

But even if you think the soul is constantly born and constantly dies, even then, O mighty-armed one, you have no reason to grieve.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च |

For one who is born, death is certain; and for one who dies, birth is certain. Therefore, you should not grieve over the inevitable.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत |

All beings are unmanifest in their origin, manifest in their middle state, O Bharata, and unmanifest again in their end. What is there to grieve about in this?

आश्चर्यवत्पश्यति कश्चिदेन-

Some behold the soul as marvelous, others speak of it as marvelous, and others hear of it as marvelous. Yet, even after hearing about it, no one understands it.

देही नित्यमवध्योऽयं देहे सर्वस्य भारत |

O Bharata, the soul that dwells in the body of everyone is eternally indestructible. Therefore, you should not grieve for any living being.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि |

Considering your own duty, you should not waver. Indeed, there is no greater engagement for a warrior than a righteous battle.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् |

O Partha, happy are the warriors who obtain unsought such an opportunity for battle, which is like an open door to heaven.

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि |

If, however, you do not fight this righteous battle, you will abandon your duty and honor, and consequently incur sin.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् |

People will speak of your perpetual dishonor. And for a respectable person, dishonor is worse than death.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः |

The great warriors will believe that you retreated from the battle out of fear, and you will fall from high esteem to insignificance in their eyes.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः |

Your enemies will speak many unspeakable words, mocking your strength. What could be more painful than that?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् |

Either you will be killed in battle and attain heaven, or you will conquer and enjoy the earth. Therefore, arise, O son of Kunti, determined to fight.

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ |

Treating alike pleasure and pain, gain and loss, victory and defeat, engage in battle for the sake of battle. By doing so, you shall never incur sin.

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु |

This wisdom has been declared to you from the analytical standpoint of Sankhya. Now hear this wisdom from the practical standpoint of Yoga, by which, O Partha, you will throw off the bonds of karma.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |

In this path of selfless action, no effort is ever lost, and there is no adverse reaction. Even a little practice of this dharma protects one from great fear.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन |

Those who are on this path are resolute in purpose, and their aim is one, O beloved child of the Kurus. The intelligence of the irresolute is many-branched and endless.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः |

Those with limited knowledge speak flowery words, O Partha, being deeply attached to the literal interpretations of the Vedas, declaring that there is nothing else.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् |

They are full of desires and regard heaven as their highest goal. They engage in elaborate rituals that promise good birth, power, and sense enjoyment, which only lead to further rebirth and karma.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् |

In the minds of those who are too attached to sense enjoyment and material wealth, and whose intellect is stolen by these desires, the resolute determination for samadhi does not arise.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |

The Vedas deal mainly with the three modes of material nature. Rise above these three modes, O Arjuna. Be free from all dualities, established in absolute truth, free from anxieties of acquisition and preservation, and self-possessed.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके |

Just as a well has little utility when there is a flood of water everywhere, similarly, all the Vedas are of limited use to a Brahmana who has realized the ultimate truth.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to inaction.

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय |

Perform your duty with an even mind, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called Yoga.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय |

O Dhananjaya, action driven by desire is far inferior to the yoga of wisdom. Take shelter in this wisdom. Miserable are those who seek the fruits of their actions.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |

One who is endowed with wisdom discards both good and bad actions in this life. Therefore, strive for Yoga, which is the art of all work.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः |

The wise, endowed with equanimity, renounce the fruits of action. Being freed from the bond of birth, they attain a state that is free from all sorrow.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |

When your intellect crosses beyond the dense forest of delusion, then you will become indifferent to all that has been heard and all that is yet to be heard.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला |

When your intellect, which has been perplexed by hearing many scriptures, remains unmoved and steady in Samadhi, then you will attain divine Union.

अर्जुन उवाच |

Arjuna said: What are the characteristics of a person of steady wisdom, who is absorbed in Samadhi, O Keshava? How does such a person of steady mind speak, how do they sit, and how do they walk?

श्रीभगवानुवाच |

The Supreme Lord said: O Partha, when a person completely casts off all desires of the mind, and finds satisfaction in the Self by the Self alone, then they are said to be established in steady wisdom.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः |

One whose mind is undisturbed in sorrow, who has no craving for pleasures, and who is free from attachment, fear, and anger, is called a sage of steady mind.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |

One who is unattached in all situations, who neither rejoices in good fortune nor hates bad fortune, has their wisdom firmly established.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः |

When one can withdraw their senses from their objects on all sides, just as a tortoise withdraws its limbs into its shell, their wisdom is firmly established.

विषया विनिवर्तन्ते निराहारस्य देहिनः |

The objects of the senses fade away for one who abstains from sensory contact, but the craving for them remains. However, even this inner craving disappears when the Supreme is experienced directly.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः |

O son of Kunti, the turbulent senses can forcibly carry away the mind of even a wise person who is striving for self-control.

तानि सर्वाणि संयम्य युक्त आसीत मत्परः |

Restraining all the senses, one should sit in meditation, focused on Me as the Supreme Goal. One whose senses are under control has their wisdom firmly established.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते |

While contemplating the objects of the senses, a person develops attachment to them. From attachment, desire is born; and from desire, anger arises.

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः |

From anger arises delusion; from delusion comes confusion of memory. From confusion of memory comes the ruin of intellect; and from the ruin of intellect, a person is utterly ruined.

रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् | (or वियुक्तैस्तु)

But one who is free from attachment and aversion, interacting with the world using self-controlled senses under the guidance of the will, attains inner peace and grace.

प्रसादे सर्वदुःखानां हानिरस्योपजायते |

In that state of grace, all sorrows are destroyed. The intellect of such a tranquil person quickly becomes steady and established.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना |

There is no spiritual intellect for the undisciplined, nor is there capacity for meditation. Without meditation, there is no peace; and for the peaceless, how can there be happiness?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |

As a strong wind sweeps away a boat on the water, even one of the wandering senses on which the mind focuses can sweep away a person's wisdom.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः |

Therefore, O mighty-armed Arjuna, one whose senses are completely restrained from their objects on all sides has their wisdom firmly established.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी |

What is night for all living beings is the time of awakening for the self-controlled sage. And what is the time of awakening for all beings is night for the wise muni.

आपूर्यमाणमचलप्रतिष्ठं

Just as the ocean remains steady and undisturbed though filled by rivers pouring water into it from all sides, a person who remains undisturbed by the flow of desires entering their mind attains peace, not one who runs after desires.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः |

One who abandons all desires, living without cravings, free from the sense of ownership and ego, attains absolute peace.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति |

This is the divine state, O Partha. Attaining this, one is never deluded again. Established in this state even at the hour of death, one attains liberation in the Supreme.