Sankhya Yoga

सञ्जय उवाच |

Sanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusudana (Krishna) spoke the following words.

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् |

Whence has come upon you, O Arjuna, in this crisis this depression, this unmanliness? It does not become you. Do not yield to impotence, O Arjuna. It does not befit you. Such dejection is not for an Arya — it leads not to heaven and brings only disgrace.

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते |

Do not yield to unmanliness, O Arjuna. It does not befit you. Shake off faint-heartedness and arise, O scorcher of enemies!

अर्जुन उवाच |

Arjuna said: O Madhusudana, how can I counterattack with arrows in battle against Bhishma and Drona, who are worthy of my worship, O destroyer of enemies?

गुरूनहत्वा हि महानुभावान्

It would be far better to live in this world by begging than to slay these great-souled teachers. Even though they may be greedy for gain, they are still my gurus. If I were to kill them, all my enjoyments in this world would be smeared with their blood.

न चैतद्विद्मः कतरन्नो गरीयो

We do not even know which is better for us — conquering them or being conquered by them. The sons of Dhritarashtra stand before us. If we slay them, we would not even wish to live.

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः |

My nature is overpowered by the weakness of pity and my mind is confused about duty. I ask you — tell me decisively what is good for me. I am your disciple. Please instruct me, for I have taken refuge in you.

न हि प्रपश्यामि ममापनुद्याद्

I cannot find anything that could drive away this grief that is drying up my senses — not even an unrivalled and prosperous kingdom on earth, nor sovereignty over all the gods.

सञ्जय उवाच |

Sanjaya said: Having spoken thus to Krishna, the master of the senses, Arjuna — the conqueror of sleep — said 'I shall not fight,' and fell silent.

तमुवाच हृषीकेशः प्रहसन्निव भारत |

O Dhritarashtra, Krishna, the master of the senses, as if smiling, spoke these words to the grief-stricken Arjuna between the two armies.

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |

You grieve for those who should not be grieved for, yet you speak words of wisdom. The wise do not grieve for the living or 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 soul in this body passes through childhood, youth, and old age, the soul similarly passes into another body at death. The wise person is not confused by this.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः |

O son of Kunti, the contacts between the senses and the sense objects give rise to feelings of cold and heat, pleasure and pain. They come and go; they are impermanent. Bear them, O Bharata.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ |

O best among men, the person whom these (pairs of opposites) do not afflict, who is the same in pleasure and pain, who is wise and steady — that person is fit for immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः |

The unreal never is. The real never ceases to be. The conclusion about both has been clearly perceived by the seers of truth.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |

Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः |

The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् |

He who thinks the soul is a slayer and he who thinks the soul is slain — both fail to perceive the truth. This soul neither slays nor is slain.

न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः |

The soul is never born, nor does it die. It has never come into being and will never come to be. 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 that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि |

Just as a person puts on new garments, giving up old and worn-out ones, similarly, the soul accepts new material bodies, giving up the old and useless 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 |

This soul cannot be cut, burned, wetted, or dried. It is eternal, all-pervading, unchanging, immovable, and everlasting.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते |

This soul is said to be unmanifest, unthinkable, and immutable. Therefore, knowing this, you should not grieve for the body.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् |

But if you think that the soul is perpetually born and always dies, still you have no reason to lament, O mighty-armed Arjuna.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च |

For one who is born, death is certain; and for one who has died, birth is certain. Therefore in this inevitable duty, you should not lament.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत |

All created beings are unmanifest before birth, manifest in the middle state, and unmanifest again after death. So what is there to grieve about, O Bharata?

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः |

Some look upon the soul as amazing, some describe it as amazing, and some hear of it as amazing, while others, even after hearing about it, cannot understand it at all.

देही नित्यमवध्योऽयं देहे सर्वस्य भारत |

O Bharata, the soul that dwells within the body of every living being 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 better engagement for a warrior than a battle fought on righteous principles.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् |

O Partha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening the doors of the heavenly planets.

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि |

If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and lose your reputation as a fighter.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् |

People will always speak of your disgrace, and for a respectable person, dishonor is worse than death.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः |

The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः |

Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् |

O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ |

Fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat — and by so doing you shall never incur sin.

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु |

Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pritha, when you act in such knowledge you can free yourself from the bondage of works.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |

In this path there is no loss of effort, and there is no adverse result. Even a little practice of this discipline protects one from great danger.

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 those who are irresolute is many-branched and endless.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः |

Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, and so on.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् |

Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् |

In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |

The Vedas deal mainly with the three modes of material nature. O Arjuna, rise above these three modes. Be free from the pairs of opposites, always established in pure goodness, free from the anxiety of acquiring and preserving, and be situated in the Self.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके |

All purposes that are served by a small pond can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |

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

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय |

O Dhananjaya, perform your duties established in yoga, abandoning all attachment to success or failure. Such evenness of mind is called yoga.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय |

O Dhananjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |

One who is endowed with wisdom casts off both good and bad deeds even in this life. Therefore strive for yoga — for yoga is skill in action.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः |

By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |

When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला |

When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |

O Keshava, what are the signs of one who has transcended and is established in steady wisdom? How does the sthitaprajna speak? How does he sit? How does he walk?

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |

O Arjuna, when a person completely gives up all desires that dwell in the mind, and is satisfied in the Self alone by the Self, then that person is said to be one of steady wisdom.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः |

One whose mind is undisturbed in misery, who does not long for pleasure, who is free from attachment, fear, and anger — that sage is said to be of steady mind.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |

In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः |

One who is able to withdraw the senses completely from sense objects, as the tortoise draws its limbs within the shell, is firmly established in perfect wisdom.

विषया विनिवर्तन्ते निराहारस्य देहिनः |

The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः |

The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

तानि सर्वाणि संयम्य युक्त आसीत मत्परः |

One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते |

While contemplating the objects of the senses, a person develops attachment for them. From attachment, desire is born. From desire, anger arises.

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः |

From anger comes complete delusion. From delusion comes bewilderment of memory. From bewilderment of memory comes the destruction of intelligence. And from the destruction of intelligence, one is ruined.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |

But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

प्रसादे सर्वदुःखानां हानिरस्योपजायते |

For one thus satisfied in the Lord's grace, the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना |

One who is not connected with the Supreme can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |

As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः |

Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी |

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् |

As rivers flow into the ocean which is ever being filled yet remains unmoved, so too do all desires enter into the person who remains still — that person attains peace, not the one who craves the fulfillment of desires.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः |

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego — he alone can attain real peace.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति |

O Partha, this is the divine state. Having attained it, one is no longer bewildered. Being established in it even at the hour of death, one attains liberation in Brahman.