In this chapter, Arjuna asked the blessed Lord about the ways to get rid of his despondency. The Lord taught him the nature of the reality, one’s duty and the Yoga of action. But main emphasis in this chapter is on the Yoga of knowledge. As such the chapter is titled "The Yoga of Knowledge".

Sanjay Uvacha


1. Tam tatha kripavistam
   Arshrupurna kulekshanam
   Vishidant midam
   Vakyam uvacha madhusudan.
   
   mebpe³e GJee®e
   leb leLee ke=Àhe³eeefJeäceÞegHetCee&kegÀues#eCeced~
   efJe<eerovleefceob Jeeke̳ecegJee®e ceOegmetove:~1~
   Sanjaya said- To him (Arjuna), who overwhelmed by pity was engulfed by sorrow, and whose eyes were full of tears, Krishna (Madhusudan) spoke these words.
   
   
Shri Bhagawan Uvacha


2. Kutastva Kashmal idam
   Vishame samupasthitam
   anaryajustam asvargyam
   a kirtikaram arjuna,
   
   

   ÞeerYeieJeevegJee®e
   kegÀlemlJee keÀMceueeEceo efJe<eces mecegHeefmLeleced~
   Devee³e&pegäcemJei³e&cekeÀerefle&keÀjcepeg&ve~2~

   The Blessed Lord said-
   How have you acquired this taint of spirit in this hour of difficulty? It is unworthy of aryans (noble persons), it does not lead to heaven; it causes infamy.
   
   
3. Klaibyam ma sma gamah partha
   Nai taf tvayy upapadyate
   chhudram hridayadaurbalyam
   Tyakto attistha paramtapa.
   
   

   keÌuewy³eb cee mce iece: HeeLe& vewleÊJe³³egHeHeÐeles~
   #egêb Ûo³eoewye&u³eb l³ekeÌlJeesefÊeÿ HejvleHe~3~

   Do not be cowed down by this unmanliness, O Partha (Arjuna), for it does not behold you. Leave this weak heartedness and arise, O tormentor of the foes (Arjuna).
   
   
Arjuna uvacha


4. katham bhishmam aham sankhye
   dronam cha madhusudan,
   ishubhih pratiyotshyami
   pujarhavarisudana
   
   

   Depeg&ve GJee®e
   kebÀLe Yeer<cecenb mebK³es êesCeb ®e ceOegmetove~
   F<egefYe: Òeefle ³eeslm³eeefce Hetpeene&Jeefjmetove~4~

   Arjuna Said.
   How can I attack Bhisma and Drona who are worthy of worship, O Madhusudan (Krishna), with arrows in the battle O Krishna.
   
   
5. gurun ahatva hi mahanubhavan
   shreyo bhoktam bhaikshyamapihiloke
   hatvartharamams tu guruni haiva
   bhumjiya bhogan rudhirapradigdhan.
   
   iegªvenlJee efn cenevegYeeJeeved Þes³ees YeeskeÌlegb Yew#³eceHeern ueeskesÀ~
   nlJeeLe&keÀeceebmleg iegªefvenwJe Yeg¡eer³e Yeesieeved ©efOejÒeefoiOeeved~5~
   
   It is preferable to live by begging in this world than to kill these honoured teachers. I will only not enjoy the pleasures in this world which is smeared with their blood.
   
   
6. na chai tad vidmah kartaran no goriyo
   yad va jayema yadi na no jayeyuh
   yaneva hatva na jijivisham,
   te avasthitah pramukhe dhartarastrah.

   ve ®ewleefܨe keÀlejVees iejer³ees- ³eÜe pe³esce ³eefo Jee vees pe³es³eg:~
   ³eevesJe nlJee ve efpepeerefJe<eece- mlesçJeefmLelee: ÒecegKes Oeele&jeä^e:~6~

   We also do not know what is right for us, whether we shall win or we shall lose to them. If we slay the sons of Dhritarshtra, we would not care to live, but they are standing before us in the battle formation.
   
   
7. Kavapanya doshopahatecheta svabhavah
   Prichhami ivam dharmasammudhachetah
   Yachhreyah syan nishchitam bruhitan me,
   Shishyas te ham sadhi mamtvam prapannam.

   keÀeHe&C³e oes<eesHenle mJeYeeJe: He=®íeefce lJeeb Oece& meccet{ ®eslee:~
   ³e®í^s³e: m³eeefVeef½eleb ye´tefn levces efMe<³emlesçnb MeeefOe ceeb lJeeb ÒeHeVeced~7~

   I am suffering from the sentimentality; my mind is confused about my duty. I ask you, tell me, definitly, what is appropriate. I am your pupil, guide me, I am taking shelter in you.
   
   
8. na hi prapashyam mamapanudyad
   yachhokam uchhoshanam indriyanam,
   avpya bhumavaspatnam riddham,
   rajyam suranam api cha adhipatyam.
   
   

   ve efn ÒeHeM³eeefce cecee HevegÐeeod ³e®íeskeÀ ceg®íes<eCe efceefvê³eeCed~
   DeJeeH³e YetceeJeme Helvece=×b-jep³eb megjeCeeceefHe ®eeefOeHel³eced~8~

   I see no way to get rid of my sorrow, which is drying up my senses, even if I get prosperous and unbirdled kingdom on earth, or even become the ruler of the gods.
   
   
Sanjaya Uvacha


9. evam uktva hrishikesham
   gudakeshah paramtapa
   na yotsya iti govindam
   uktva tusnim babhuva ha.
   
   

   mebpe³e GJee®e
   SJecegkeÌlJee Û<eerkesÀMeb ieg[ekesÀMe: HejvleHe~
   ve ³eeslm³e Fefle ieeseEJeocegkeÌlJee let<CeeR yeYetJe n~9~

   Sanjaya Said-
   After addressing Krishna in these terms, the brave Gudakesha (Arjuna) said to Govinda (Krishna) "I will not fight" and became silent.
   
   
10. tamuvacha hrishikeshah
    prahasanna va bharata
    senayor ubhayor madhye
    vishidantam idam vachah.
    
    

    lecegJee®e Û<eerkesÀMe: ÒenmeefVeJe Yeejle~
    mesve³ees©Ye³eesce&O³es efJe<eerovleefceob Je®e:~10~

    O Bharata (Dhritarashtra),Thus Krishna spoke with a smile to Arjuna, who was depressed in the battlefield before the two armies.
    
    
Shri Krishna bhagavan uvacha


11. ashochyam anvashochas tvam
    pragyavadam’s cha bhasase
    gatashoon agatashunascha
    na anushochanti panditah

    ÞeerYeieJeevegJee®e
    DeMees®³eevevJe Mees®emlJeb Òe%eeJeeoeb½e Yee<emes~
    ieleemetveieleemetb½e veevegMees®eefvle HeefC[lee:~11~

    The blessed Lord said-
    You mourn for those whom you should not mourn for, and yet you speak like wisemen. Wisemen neither mourn the dead nor the living.



12. na tva eva ham jatu na sam
    no tvam ne me janadhipah
    na chaiva na bhavishyamah
    Sarve vayam atah param.
    
    

    ve lJesJeenb peeleg veemeb ve lJeb vesces peveeefOeHee:~
    ve ®ewJe ve YeefJe<³eece: meJex Je³ecele: Hejced~12~

    There was never a time when I was not present, or you were not present or these kings were not present. There will never come a time when we all shall cease to be there.
    
    
13. dehinoasminyatha dehekaumaram yauvanam jara
    tatha dehantashpraptirdhirastatra na muhyati.

    osefnveesçeqmcev³eLee osns keÀewceejb ³eewJeveb peje~
    leLee osnevlejÒeeeqHle Oeeajmle$e ve ceg¿eefle~13~

    The soul travels through childhood, young age and old age, in this body; and it acquires a different body. The wise is not disturbed by this.
    
    
14. matrashparshas tu kaunteya
    shitoshnasukhaduhkhadah
    agampayino anityas
    tams titikshashva bharata

    cee$eemHeMee&mleg keÀewvles³e Meerlees<CemegKeog:Keoe:~
    Deeiecee Heeef³eveesçefvel³eemleeb efmleefle#emJe Yeejle~14~

    O Son of Kunti (Arjuna)- sense organs coming in contact with objects cause heat and cold, pleasure and pain. These come and go and do not last for long, so learn to bear them, O Bharata (Arjuna).
    
    
15. yam hi na vyathayanti ete
    purusham purusharshabha
    samaduhkhsakham dhiram
    so amritatvaya kalpate
    
    

    ³eb efn ve J³eLe³evl³esles Heg©<eb Heg©<e<e&Ye~
    meceog:KemegKeb Oeerjb meesçce=lelJee³e keÀuHeles~15~

    Who is not swayed by these, O Arjuna, who remains the same in pleassure or pain, such man is wise and is fit to live an eternal life.
    
    
16. na asato vidyate bhavo
    na bhavo vidyate satah
    ubhayor api dristoantas tva
    anayos tattvadarshibhin

    veemelees efJeÐeles YeeJees veeYeeJees efJeÐeles mele:~
    GYe³eesjefHe ¢äesçvlemlJeve³eesmleÊJeoefMe&efYe:~16~

    The illusion cannot come into the being, the truth cannot cease to be. The knowers of the reality have had the knowledge of the (true) nature of these two.
    
    
17. avinashi tu tad viddhi
    yena sarnam idam tatam
    vinashyam avyayasya sya
    na kaschit kartum arhati.

    DeefJeveeefMe leg leefÜef× ³esve meJe&efceob leleced~
    efJeveeMe ceJ³e³em³eem³e ve keÀef½elkeÀleg&cen&efle~17~

    According to this knowledge-
    That pervades all is not capable of being destroyed. This changeless being cannot be destroyed by any means, it is indestructible.
    
    
18. antavanta ime deha
    nityasyo aktah sharirinah
    anashino aprameyasya
    tasmad yudhyasva bharata.
    
    

    DevleJevle Fces osne efvel³em³eeskeÌlee: MejerefjCe:~
    DeveeefMeveesçÒeces³em³e lemceeÐegO³emJe Yeejle~18~

    O Bharata (Arjuna) these bodies enveloping the indestructible and incomprehensible soul, come to an end. Therefore, fight you must.
    
    
19. ya enam vetti hamtaram
    yashchaiam manyate hatam
    ubhau tav na vijanito
    na ayam hanti na hanyate
    
    

    ³e Sveb JesefÊe nvleejb ³e½ewveb cev³eles nleced~
    GYeew leew ve efJepeeveerlees vee³eb nefvle ve nv³eles~19~

    Those who think that it kills those that it is killed, both fail to grasp the truth. It neither kills nor it is killed.
    
    
20. na jayate mriyateva kadachin
    na ayam bhutva bhavita vana bhuyah
    ajo nityah shashvato ayam purano
    na hanyate hanya mane sharire.
    
    

    ve pee³eles efce´³eles Jee keÀoeef®e-Vee³eb YetlJee YeefJelee Jee ve Yet³e:~
    Depees efvel³e: Meeéeleesç³eb HegjeCees- ve nv³eles nv³eceeves Mejerjs~20~

    The Soul is never born, nor does it die, not having come to exist will it again cease to exist. It is unborn, eternal, permanent and ancient. It does not die when body dies.
    
    
21. veda vinashinam nityam
    ya enam ajam avyayam
    katham sa puvushah partha
    kam ghatayati hanti kam.
    
    

    JesoeefJeveeefMeveb efvel³eb ³e SvecepeceJ³e³eced~
    keÀLeb me Heg©<e:HeeLe& kebÀ Ieele³eefle nefvle keÀced~21~

    Knowing that it is indestructible and eternal and unchanging, how can someone kill anyone, O Arjuna, or cause anyone to kill.
    
    

22. vasamsi jirnani yatha vihaya
    navani grihnati naro parani
    tatha sharirani vihaya jivnani
    anyani samyati navani dehi.
    
    

    Jeemeebefme peerCee&efve ³eLee efJene³e veJeeefve ie=ÔCeeefle vejesçHejeefCe~
    leLee MejerjeefCe efJene³e peerCee&-v³ev³eeefve meb³eeefle veJeeefve osner~22~

    Like, a person changes worn-out garments and puts on new clothes, so does the soul changes the worn-out bodies and acquires that is new.
    
    
23. naianam chindanti shastrani
    nainam dahanti pavakah
    na chai anam kledayanti apo
    no shoshyati marutah
    
    

    vewveb efívoefvle Mem$eeefCe vewveb onefle HeeJekeÀ:~
    ve ®ewveb keÌueso³evl³eeHees ve Mees<e³eefle cee©le:~23~

    Weapons cannot cut throught this self, fire cannot burn it, water does not make it wet, nor the wind dries it.
    
    
24. acchedyo ayam adahyo ayam
    akledyo shoshya eva cha
    nityah sarvagatah sthanur
    achalo ayam sanatanah
    
    

    De®ísÐeesç³ece oe¿eesç³ece keÌuesÐeesçMees<³e SJe ®e~
    efvel³e: meJe&iele: mLeeCegj®eueesç³eb meveeleve:~24~

    It is uncleavable. It cannot be burnt, It can neither be wetted nor dried. It is everlasting and all pervasive unchanging and unmovable. It always remains the same.
    
    
25. avyakto ayam achintyo ayam
    avikaryo ayam uchyate
    tasmad evam viditvainam
    na anushochitam arhasi.
    
    

    DeJ³ekeÌleesç³ece ef®evl³eesç³ece efJekeÀe³eexç³e ceg®³eles~
    lemceeosJeb efJeefolJewveb veevegMeesef®elegcen&efme~25~

    (Soul) is unmanifest, unimaginable and immutable. Therefore, knowing this you should not grieve.
    
    
26. atha chainam nityajatam
    nityam va manyase mritam
    tatha api tvam mahabaho
    naianam shochitum arhasi
    
    

    DeLe ®ewveb efvel³epeeleb efvel³eb Jee cev³emes ce=leced~
    leLeeefHe lJeb ceneyeenes vewJeb Meesef®elegcen&efme~26~

    If you think that the soul is getting birth and dying regularly, even then, O Arjuna, you should not mourn.
    
    
27. jatasya hi dhruvo mrityur
    dhruvam janma mritasyascha,
    tasmad apariharye’rthe
    na tvam shochitum arhasi
    
    

    peelem³e efn Oe´gJees ce=l³egOe´g&Jeb pevce ce=lem³e ®e~
    lemceeoHeefjne³exçLex ve lJeb Meesef®elegcen&efme~27~

    Those who are born are certain to die-and birth is certain for the one who has died. Therefore, for what is inevitable you should not mourn.
    
    
28. avyaktadini bhutani
    vyaktamadhyani bharata
    avyaktanidhanani eva
    tatra ka paridevana.
    
    

    DeJ³ekeÌleeoerefve Yetleeefve J³ekeÌle ceO³eeefve Yeejle~
    DeJ³ekeÌle efveOeveev³esJe le$e keÀe HeefjosJevee~28~

    Those living, are unmanifest before their births and are manifest in the middle and are unmanifest after the end, O Arjuna, what is there to grieve for?
    
    
29. ashcharyavat pashyati kashchid enam
    ashcharyavad vadanti tathaiva cha anyah.
    Ashcharyavachai anamanyah shrinoti
    Shrutva apyenamveda na chaiva kashchit
    
    

    Dee½e³e&JelHeM³eefle keÀef½eosve-cee½e³e&JeÜoefle leLewJe ®eev³e:~
    Dee½e³e&Je®®ewvecev³e: Þe=Ceesefle ÞeglJeeH³esveb Jeso ve ®ewJe keÀef½eled~29~

    One looks at it amazed, another likewise speaks of it as marvel, another hears of it as a wonder, and even after hearing no one has known it.
    
    
30. dehi nityo avadhyo ayam
    dehe sarvasya bharata
    tasmat sarvani bhutani
    no tvam shochitam arhasi.

    osner efvel³eceJeO³eesç³eb osns meJe&mJe Yeejle~
    lemceelmeJee&efCe Yetleeefve ve lJeb Meesef®elegcen&efme~30~

    The self that lives in the body of everyone, is eternal and can never be killed, O Arjuna. Therefore, you should not mourn for anyone.
    
    
31. svadharmam api cha vekshya
    na vikampitam arhasi
    dharmyad dhi yuddha chhreyo anyat
    shatriyasya na vidyate.

    mJeOece&ceefHe ®eeJes#³e ve efJekeÀefcHelegcen&efme~
    Oec³ee&ef× ³eg×e®í^s³eesçv³el#eef$e³em³e ve efJeÐeles~31~

    Also your own duty demands that you should not hesitate, for Kshatriyas there is nothing more fruitful than a battle fought in the path of duty.
    
    
32. yadrichhaya co apapannam
    svargadvaram apavritam
    sukhinah kshatriyah partha
    labhante yuddham idrisham.

    ³e¢®í³ee ®eesHeHeVeb mJeie& Üej ceHeeJe=leced~
    megefKeve: #eef$e³ee: HeeLe& ueYevles ³eg×ceer¢Meced~32~

    O Arjuna, such Kshatriyas are very satisfied who get such a good opportunity to join a war coming to them like an open door to heaven.
    
    
33. atha chet tvam imam dharmyam
    samgramum no karishyasi
    tatah svadharmam kirtim cha
    hitva papam avapsyasi
    
    

    DeLe ®esÊJeefceceb Oec³e¥ me*ûeeceb ve keÀefj<³eefme~
    lele: mJeOece¥ keÀerefle¥ ®e efnlJee HeeHeceJeeHm³eefme~33~

    If you do not join this lawful battle, you shall fail in your duty and renown will not be gained and you will commit sin.
    
    
34. akirtim cha api bhutani
    kathayishyanti te avyayam
    sambhavitashya cha akritir
    mavanad atiricyate
    
    

    DekeÀerefle¥ ®eeefHe Yetleeefve keÀLeef³e<³eefvle lesçJ³e³eeced~
    mecYeeefJelem³e ®eekeÀerefle& ce&jCeeoefleefj®³eles~34~

    Besides your infamy will always be told and for one who has been a respected person, infamy is worse than death.
    
    
35. bhayad ranad upratam
    mamsyante tvam maharathah
    yesham cha tvam bahumato
    bhutva yasyasi laghanam
    
    

    Ye³eeêCeeogHejleb cebm³evles lJeeb cenejLee:~
    ³es<eeb ®e lJeb yengcelees YetlJee ³eem³eefme ueeIeJeced~35~

    The great warriors will think that you feared the battle, and they by whom you were highly regarded, will have low respect for you.
    
    
36. avachyavadamshcha bahun
    vadishyanti tava ahitah
    nindantas tava samorthyam
    tato dukhataram nu kim.

    DeJee®³eJeeoeb½e yentvJeefo<³eefvle leJeeefnlee:~
    efvevovlemleJe meeceL³e¥ lelees og:Kelejb veg efkeÀced~36~

    Many objectionable words will be said by your enemies, defaming you as a weakling. What could be more sorrowful?
    
    
37. hato va prapasyasi svargam
    jitva va bhokshyase mahim
    tasmad uttistha kaunteya
    yuddhaya kritanishchayah.

    nlees Jee ÒeeHm³eefme mJeie¥ efpelJee Jee Yees#³emes cenerced~
    lemceeogefÊeÿ keÀewvles³e ³eg×e³e ke=Àleefve½e³e:~37~

    If killed in the war, you shall go to heaven, or shall enjoy the earth after being victorious, therefore, arise O Arjuna, be ready for the battle.
    
    
38. sukh-dukhe same kritva
    labhalabhau jayajayau
    tato yuddhaya yujyasva
    nai avam papam avapsyasi
    
    

    megKeog:Kes meces ke=ÀlJee ueeYeeueeYeew pe³eepe³eew~
    lelees ³eg×e³e ³egp³emJe vewJeb HeeHeceJeeHm³eefme~38~

    Taking pleasure and pain, loss or gain, victory or defeat alike, be ready for battle. No sin will be comitted by you in this.
    
    
39. esa te abhihita sankhye
    buddhir yoge tva imam shrinu
    buddhya yukto yaya partha
    karmabandhanam prahasyasi
    
    

    S<ee lesçefYeefnlee meebK³es yegef׳eexies eflJeceeb Þe=Ceg~
    yeg×dîee ³egkeÌlees ³e³ee HeeLe& keÀce&yevOeb Òenem³eefme~39~

    This is the wisdom of the Sankhya given to you, O Arjuna. Now listen about this yoga. If you accept it the bondages of actions will go away.
    
    
40. ne aha bhikramanshosti
    pratyavayo no vidyate
    svalpam api asya dharmasya
    trayate mahato bhayat.
    
    

    vesneefYe¬eÀceveeMeesçefmle Òel³eJee³ees ve efJeÐeles~
    mJeuHeceH³em³e Oece&m³e $ee³eles cenlees Ye³eeled~40~

    In this path every effort is a gain nothing is lost and no impediments are there; even small amount of virtuousness saves from great fear.
    
    
41. vyavasayitmika buddhir
    eke aha kurunandana
    bahushakha hyanantashcha
    buddhayo vyavasayinam.
    
    

    J³eJemee³eeeqlcekeÀe yegef×jskesÀn kegÀ©vevove~
    yengMeeKee ¿evevlee½e yeg׳eesçJ³eJemeeef³eveeced~41~

    In this, O Arjuna the firmly held belief is one pointed, but the thoughts of the infirm minded are many headed and endless.
    
    
42. yam imam pushpitam vacham
    pravadanty avipashchitah
    vedavadaratah partha
    na anyad asti vadinah
    
    

    ³eeefceceeb Hegef<Heleeb Jee®eb ÒeJeovl³eefJeHeef½ele:~
    JesoJeeojlee: HeeLe& veev³eomleerefle Jeeefove:~42~

43. Kamaimanah svargapara
    Janmakarmaphalapradam
    Kriyavischesha bahulam
    Bhogaishvaryagatim prati.
    
    

    keÀeceelceeve: mJeie&Heje pevcekeÀce&HeÀueÒeoeced~
    ef¬eÀ³eeefJeMes<eyengueeb Yeesiewée³e&ieeEle Òeefle~43~

    Those lacking in understanding, rejoice in the letters of the Veda, they claim that nothing else is there, their nature is covetous and they are keen on heaven, they proclaim these ornamental words, that result in the cycle of rebirth and they lay down rituals for obtaining pleasures and power.
    
    
44. bhogaishvaryaprasaktanam
    taya apahritachetasam
    vyavasayatmika buddhin
    samadhau na vidhiyate

    Yeesiesée³e&ÒemekeÌleeveeb le³eeHeÛle®eslemeeced~
    J³eJemee³eeeqlcekeÀe yegef×: meceeOeew ve efJeOeer³eles~ 44~

    Those in whom discernment of right from wrong is absent, those who love the enjoyment and power and whose minds are swayed by the words (of Veda) are not firmly grounded in the self.
    
    
45. traigunaya vishata veda
    nis traigunyobhava arjuna
    nirdvando nitya sattvastho
    niryogakshema atmavan
    
    

    $ewiegC³eefJe<e³ee Jesoe efvem$ewiegC³ees YeJeepeg&ve~
    efveÜ&vÜes efvel³emeÊJemLees efve³eexie#esce DeelceJeeve~45~

    Three fold nature (satva, rajas and tamas) is the subject of Veda, but you be beyond these, be free from dual-nature (pairs of opposites), be well established in pure mind, do not care for acquisition and protection (of riches) and be entrenched in the self.
    
    
46. yavan artha udapane
    sarvatah samplutodake
    tavam sarveshu vedeshu
    brahmanasya vijanatah.
    
    

    ³eeJeeveLe& GoHeeves meJe&le: mecHuegleesokesÀ~
    leeJeevmeJex<eg Jesos<eg ye´eïeCem³e efJepeevele:~46~

    As is of little use a pond in the place flooded with water, so are the Vedas to brahmana who is wise.
    
    
47. Karmanye eva adhikaraste
    ma phaleshu kadachana
    ma karmaphalahetur bhur
    ma te sango stva akarmani
    
    

    keÀce&C³esJeeefOekeÀejmles cee HeÀues<eg keÀoe®eve~
    cee keÀce&HeÀuenslegYet&cee& les me²esçmlJekeÀce&efCe~47~

    You have right to action only, never to its fruits, you should not have the fruits of your action as your goal, not let be there any desire for inaction.
    
    
48. Yogasthan kuru karmani
    sangam tyaktva dhananjaya
    siddhyasiddhyoh samo bhutva
    samatvam yoga uchyate.
    
    

    ³eesiemLe: kegÀ© keÀcee&efCe me²bl³ekeÌlJee Oeve¡e³e~
    efme×îeefme×îees: mecees YetlJee mecelJeb ³eesie G®³eles~48~

    Firm in yoga, do your work, O Arjuna, shunning attachment, with an even mind in success or failure, for this (evenness of mind) is called yoga.
    
    
49. durena hy avaram karma
    buddhiyogad dhananjaya
    buddhau sharnam anvichha
    kripanah phalahetavah
    
    

    otjsCe ¿eJejb keÀce& yegef׳eesiee×ve¡e³e~
    yeg×ew MejCeceeqvJe®í ke=ÀHeCee: HeÀuensleJe:~49~

    Compared to discipline of yoga, mere action is very inferior. O Arjuna, seek shelter in wisom. Beggarly are those who seek for the fruits of their actions.
    
    
50. buddhiyukto jahati aha
    ubhe sukritduskrite
    tasmad yogaya yujasva
    yogah karmashu kaushalam.
    
    

    yegef׳egkeÌlees peneleern GYes megke=Àleog<ke=Àles~
    lemceeÐeesiee³e ³egp³emJe ³eesie: keÀce&meg keÀewMeueced~50~

    One who is firmly established in the intellegence gets rid of both good and evil here. Therefore make efforts to attain the yoga. Yoga being skill in action.
    
    
51. karmajam buddhiyukta hi
    phalam tyaktva manisinah
    janma bandhavinirmuktah
    padam gachhanty anamayam.
    
    

    keÀce&peb yeg׳egkeÌlee efn HeÀueb l³ekeÌlJee ceveeref<eCe:~
    pevceyevOefJeefveceg&keÌlee: Heob ie®ívl³eveece³eced~51~

    The wise by yoking their intelligence with the divine, forsaking the fruits of their actions and freed from the bondage of birth reach the state of blissfulness.
    
    
52. yada hi mohakalilam
    buddhir vyatitarishyati
    tada gantasi nirvedam
    shrotavyasya shrutasya cha

    ³eoe les ceesnkeÀefueueb yegef×J³e&efleleefj<³eefle~
    leoe ievleeefme efveJexob ÞeesleJ³em³e Þeglem³e ®e~52~

    When your intelligence shall go beyond the mud of illusion, then you shall become unaffected by what has been heard or what is to be heard yet.
    
    
53. Shrutivipratipanna te
    yada sthasyati nischala
    samadhav achala buddhis
    tada yogam avapsyasi

    ÞegefleefJeÒeefleHeVee les ³eoe mLeem³eefle efve½euee~
    meceeOeeJe®euee yegef×mleoe ³eesieceJeeHm³eefme~53~

    When your mind, which is confused by Vedas, shall stand firm and stable in the divine, then you shall attain to yoga.
    
    
Arjuna Uvacha


54. sthitapragyasya ka bhasha
    samadhisthasya keshava
    sthitadhih kim prabhaseta
    kim asita vrajeta kim.

    Depeg&ve GJee®e
    efmLeleÒe%em³e keÀe Yee<ee meceeefOemLem³e kesÀMeJe~
    efmLeleOeer: eEkeÀ ÒeYee<esle efkeÀceemeerle Je´pesle efkeÀced~54~

    Arjuna said-
    What are the signs of the man firmly established in wisdom, whose mind is steady in spirit- O Krishna? How the man of steady intelligence speaks, how does he sit and how does he walk?
    
    
Shribhagavan uvacha


55. prajahati yada kaman
    sarvan partha manogatan
    atmany eva itmana tushtah
    sthitapragyas tadochayte
    
    

    ÞeerYeieJeevegJee®e
    Òepeneefle ³eoe keÀeceevmeJee&vHeeLe& ceveesieleeved~
    Deelcev³esJeelcevee legä: efmLeleÒe%emleoes®³eles~55

    The blessed Lord said-
    When a man frees his mind of all desires, O Arjuna, and when his spirit is satisfied in itself, than he is steady in intelligence.
    
    
56. dukheshva anudvignamanah
    sukheshu vigat sprihah
    vitaraga bhaya krodhah
    sthitadhir munir uchyate.
    
    

    og:Kes<JevegefÜivecevee: megKes<eg efJeielemHe=n:
    JeerlejeieYe³e¬eÀesOe: efmLeleOeercege|ve©®³eles~56~

    The one, whose mind is unperturbed amidst miseries and is empty of cravings amid pleasures, who is past passion, fear and anger, he is a man of wisdom.
    
    
57. yah sarvatra anabhisnehas
    tat-tat prapya subhasubham
    na abhinandati na dvesti
    tasya pragya pratisthita
    
    

    ³e: meJe&$eeveefYemVesnmleÊelÒeeH³e MegYeeMegYeced~
    veeefYevevoefle Üsefä lem³e Òe%ee Òeefleefÿlee~57~

    Who is free from affection for eveything, who becomes neither happy nor unhappy in the face of good or evil, his mind is settled in wisdom.
    
    
58. yada samharate cha yam
    kurmo ariganiva sarvashah
    indriyani indriyarthebhyas
    tasya pragya pratisthita
    
    

    ³eoe mebnjles ®ee³eb ketÀceexç²eveerJe meJe&Me:~
    Fefvo³eeCeerefvê³eeLexY³emlem³e Òe%ee Òeefleefÿlee~58~

    Who withdraws his senses from worldy pleasures as a tortoise draws his limbs within, his intelligence is steady in wisdom.
    
    
59. Vishaya vinivartante
    niraharasya dehinah
    rasvarjam raso api asya
    param dritva nivartate.
    
    

    efJe<e³ee efJeveJele&vles efvejenejm³e osefnve:~
    jmeJepe¥ jmeesçH³em³e Hejb ¢ädJee efveJele&les~59~

    The senses abandon the objects of desire but the cravings remain in the mind. Even the cravings of mind go away when the ultimate reality is seen.
    
    
60. Yatato hy api kaunteya
    purushasya vipashchitah
    indriyani pramathini
    harant prasabham manah
    
    

    ³elelees ¿eefHe keÀewvles³e Heg©<em³e efJeHeef½ele:~
    Feqvê³eeefCe ÒeceeLeerefve njefvle ÒemeYeb ceve:~60~

    A man can make all efforts he may be very discerning, O Arjuna his senses wilfully carry his mind away (out of control).
    
    
61. tani sarvani samayamya
    yukta asita matparah
    vashe hi yasye inidriyani
    tasya pragya pratisthita
    
    

    leeefve meJee&efCe meb³ec³e ³egkeÌle Deemeerle celHej:
    JeMes efn ³em³eseqvê³eeefCe lem³e Òe%ee Òeefleefÿlee~61~

    After keeping all the senses under control, he should remain steady in the self, for the man whose senses are firmly reined-in his understanding is absolutely pure.
    
    
62. dhyaya to vishyan pumsah
    sangat tesu apayjayate
    sangat samjayate kamah
    kamat krodho abhijayate
    
    

    O³ee³elees efJe<e³eevHegbme: me²mles<etHepee³eles~
    me²elme¡ee³eles keÀece: keÀeceel¬eÀesOeesçefYepee³eles~62

    When a man’s mind is involved in the sense-objects, he gets attached to them. From attachment comes desire and desire leads to anger.
    
    
63. Kroddhah bhavati sammohah
    Sammohat smritivibhramah
    Smritibramshad buddhinasho
    Buddhinashat pranashyanti
    
    

    ¬eÀesOeeÓJeefle mecceesn: mecceesnelmece=efleefJeYe´ce:~
    mce=efleYe´bMeeod yegef×veeMees yegef×veeMeelÒeCeM³eefle~63~

    Anger gives rise to confusion, confusion causes loss of memory; and from loss of memory, the destruction of intelligence results and from the destruction of intelligence he is destroyed.
    
    
64. vagadveshaviyuktais tu
    vishyan indriyanish cha aran
    atmovashyair vidheyatma
    prasadam adhigachhati.
    
    

    jeieÜs<eefJe³egkeÌlewmleg efJe<e³eeefveeqvê³ew½ejved~
    DeelceJeM³ewefJe&Oes³eelcee ÒemeeoceefOeie®íefle~64~

    But a man of steady mind, moving among the objects of senses, by keeping his senses under control, free from like and dislike, he attains the state of purity.
    
    
65. prasade sarvaduhkhanam
    hanirasyo apajayate
    prasanna chetaso hyashu
    buddhih paryavatisthate

    Òemeeos meJe&og:Keeveeb neefvejm³eesHepee³eles~
    ÒemeVe®eslemees ¿eeMeg yegef×: He³e&Jeefleÿles~65~

    And in the pure spirit, all his sorrows come to end, the wisdom of such a man of pure spirit is soon settled in the self.
    
    
66. na asti buddhir ayuktasya
    na cha ayuktasya bhavana
    na cha abhavayatah shantir
    ashantasya kutah sukham
    
    

    veeefmle yegef×j³egkeÌlem³e ve ®ee³egkeÌlem³e YeeJevee~
    ve ®eeYeeJe³ele: MeeefvlejMeevlem³e kegÀle: megKeced~66~

    For the unsteady, there is no wisdom nor for the unsteady is there the power of divine, and who is without power, there is no peace and happiness is not possible to one having no peace.
    
    
67. indriyanam hi charatam
    yan mano anuvidhiyate
    tad asya harati prajnam
    vayur navamiva ambhasi
    
    

    Feqvê³eeCeeb efn ®ejleeb ³evceveesçvegefJeOeer³eles~
    leom³e njefle Òe%eeb Jee³egvee&efJeceJeecYeefme~67~

    When the mind goes after unsteadied senses, the understanding is also lost like the wind carries off a boat on the waters.
    
    
68. tasmad yasya mahabaho
    nigrihitani sarvashah
    indriyani indriyarthebhya
    tasya pragya pratisthita.

    lemceeÐem³e ceneyeenes efveie=nerleeefve meJe&Me:~
    Fefvê³eeCeereqvê³eeLexY³emlem³e Òe%ee Òeefleefÿlee~68~

    Therefore, O Arjuna- whose senses are not involved with the objects of desires his mind is steady.
    
    
69. ya nisha sarvabhutanam
    tasyam jagarti samyami
    yasyam jagrati bhutani
    sa nisha pashyato muneh.
    
    

    ³ee efveMee meJe&Yetleeveeb lem³eeb peeieefle& meb³eceer~
    ³em³eeb peeûeefle Yetleeefve mee efveMee HeM³elees cegves:~69~

    When it is night-time for all it is the time of wakefulness to the disciplined one, and when everyone is in waking period, for the seer it is night.
    
    
70. apuryamanam achalapratishtham
    samudram apah pravishanti yadvat
    tadvat kamayampravishanti sarve
    sa shantim apnoti na kama kami
    
    

    DeeHet³e&ceeCece®eueÒeefleÿb- mecegêceeHe: ÒeefJeMeefvle ³eÜled~
    leÜlkeÀecee ³eb ÒeefJeMeefvle meJex me MeeefvleceeHveesefle ve keÀecekeÀeceer~70~

    Who, as the desires enter in him, remains steady; like when waters of rivers enter its tranquility, finds the peace and not he who grasp the desires.
    
    
71. vihaya kaman yah sarvan
    pumamsh charati nishprihah
    nirmamo nirahamkarah
    sa shantim adhigachhati
    
    

    efJene³e keÀeceev³e: meJee&vHegceebM®ejefle efve:mHe=n~
    efvece&cees efvejn¹ej: me MeeefvleceefOeie®íeefle~71~

    Leaving all desires and becoming free from cravings, one who lives free from egotism, he obtains the peace.
    
    
72. esa brahmi sthitih partha
    nai anam prapya vimuhyati
    sthitva asyam antakale api
    brahma nirvanam rachhati.
    
    

    S<ee ye´eïeer efmLeefle: HeeLe& vewveeb ÒeeH³e eqJeceg¿eefle~
    efmLelJeem³eecevlekeÀeuesçefHe ye´ïeefveJee&Cece=®íefle~72~

    This is the ultimate state (brahmisthithi) O Arjuna, having reached these one is not confused again, remaining in that state till death, one attains the supreme bliss (brahmnirvana)
    
    
Iti.. samkhayoganama
Dviteya adhyayah.



ß lelmeefoefle ÞeerceÓieJeÃerleemetHeefve<elmeg ye´ïeefJeÐee³eeb ³eesieMeem$es
Þeerke=À<Ceepeg&vemebJeeos mee*dK³e³eesiees veece efÜleer³eesçO³ee³e: ~2~

This is the end of the second chapter titled "The yoga of knowledge".



nefj ß lelmeled