Chapter 2

Sankhya Yoga

सांख्ययोग

Sānkhya Yog•“Transcendental Knowledge”•72 Verses

A Reading - Rantideb

Chapter 1 ends with Arjuna sitting down in his chariot, bow cast aside. Chapter 2 is Krishna's response to that collapse, and it's the chapter most people actually mean when they say 'the Gita.' Why it opens this way matters: Krishna doesn't argue Arjuna out of his grief, he widens the frame around it, first naming the paralysis, then slowly showing that the body ends but something in us doesn't, and that the work is real even if our grip on its outcome doesn't have to be. In life, this is the chapter for the moment you're standing in front of something you have to do and every part of you wants to sit down instead, a hard conversation, a decision with no clean outcome, a loss you can't undo. The teaching I keep coming back to is practical, not mystical: act fully, care about doing it well, and loosen your hold on how it turns out, because that grip is usually the actual source of the paralysis, not the task itself.

Chapter Summary

The second chapter of the Bhagavad Gita is "Sankhya Yoga". This is the most important chapter of the Bhagavad Gita as Lord Krishna condenses the teachings of the entire Gita in this chapter. This chapter is the essence of the entire Gita. "Sankhya Yoga" can be categorized into 4 main topics - 1. Arjuna completely surrenders himself to Lord Krishna and accepts his position as a disciple and Krishna as his Guru. He requests Krishna to guide him on how to dismiss his sorrow. 2. Explanation of the main cause of all grief, which is ignorance of the true nature of Self. 3. Karma Yoga - the discipline of selfless action without being attached to its fruits. 4. Description of a Perfect Man - One whose mind is steady and one-pointed.

Verses in this Chapter (72)

Verse 1

सञ्जय उवाच तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः।।2.1।।

Sanjaya said: To him, who was overcome with pity, whose eyes were wet with tears, who was sorrow-stricken and bore a bewildered look, Sri Krishna spoke as follows:

Verse 2

श्री भगवानुवाच कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन।।2.2।।

The Lord said, "Whence comes this despondency upon you, O Arjuna, in this crisis? It is unfitting for a noble person; it is disgraceful and it obstructs one's attainment of heaven."

Verse 3

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप।।2.3।।

Do not yield to unmanliness, O Arjuna, it does not befit you. Shake off this base faint-heartedness and arise, O conqueror of foes!

Verse 4

अर्जुन उवाच कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन।।2.4।।

Arjuna said, "O slayer of foes, how can I aim arrows in battle against Bhisma and Drona, who are worthy of reverence?"

Verse 5

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्।।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 were to slay my teachers, though they may be degraded by desire for wealth, I would only be enjoying blood-stained pleasures here.

Verse 6

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः।।2.6।।

We do not know which of the two is better for us: whether our vanquishing them or their vanquishing us. The very sons of Dhrtarastra, whom, if we were to slay, we would not wish to live, even they are standing in array against us.

Verse 7

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः। यच्छ्रेयः स्यान्निश्िचतं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्।।2.7।।

With my heart stricken by the fault of weak compassion, my mind perplexed about my duty, I implore you to tell me for certain what is good for me. I am your disciple; teach me, who have taken refuge in you.

Verse 8

न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धम् राज्यं सुराणामपि चाधिपत्यम्।।2.8।।

Even if I were to win unchallenged sovereignty of a prosperous earth or even lordship over the Devas, I do not feel that it would dispel the grief that withers up my senses.

Verse 9

सञ्जय उवाच एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह।।2.9।।

Sanjaya said, Having thus spoken to Sri Krsna, Arjuna, the conqueror of sleep and the scorcher of foes, said, "I will not fight," and became silent.

Verse 10

तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः।।2.10।।

O King, to him who was thus sorrowing between the two armies, Sri Krishna spoke the following words, as if smiling (by way of ridicule).

Verse 11

श्री भगवानुवाच अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः।।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."

Verse 12

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्।।2.12।।

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

Verse 13

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।

Just as the self associated with a body passes through childhood, youth, and old age, so too, at death, it passes into another body. A wise man is not deluded by that.

Verse 14

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।।2.14।।

The contact of the senses with their objects, O Arjuna, gives rise to feelings of cold and heat, pleasure and pain. They come and go, never lasting long. Endure them, O Arjuna.

Verse 15

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते।।2.15।।

For, he whom these do not affect, O chief of men, and to whom pain and pleasure are equal - that steadfast man alone is worthy of immortality.

Verse 16

नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः।।2.16।।

The unreal never comes into being, the real never ceases to be. The truth about these two is seen by the seers.

Verse 17

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति।।2.17।।

Know that to be indestructible by which all this is pervaded. No one can cause the destruction of this immutable.

Verse 18

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत।।2.18।।

These bodies of the Jiva (the embodied self) are said to have an end, while the Jiva itself is eternal, indestructible, and incomprehensible. Therefore, fight, O Bharata (Arjuna).

Verse 19

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते।।2.19।।

He who considers It (the self) to be the slayer, and he who thinks of It as slain - both are ignorant. For, the self neither slays nor is being slain.

Verse 20

न जायते म्रियते वा कदाचि न्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे।।2.20।।

It is never born; it never dies; having come into existence once, it never ceases to exist. Unborn, eternal, perpetual, and primordial, it is not destroyed when the body is destroyed.

Verse 21

वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्।।2.21।।

He who knows this self to be indestructible, unborn, unchanging, and thus eternal - how, O Arjuna, does he cause anyone to be killed, and whom does he kill?

Verse 22

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही।।2.22।।

As a man casts off worn-out garments and puts on new ones, so does the embodied self cast off its worn-out bodies and enter into new ones.

Verse 23

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः।।2.23।।

Weapons cannot cleave It, fire cannot burn It, waters cannot wet It, and wind cannot dry It.

Verse 24

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः।।2.24।।

It cannot be cleaved; It cannot be burned; It cannot be wetted, and It cannot be dried; It is eternal, all-pervasive, stable, immovable, and primordial.

Verse 25

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि।।2.25।।

This (self) is said to be unmanifest, inconceivable, and unchanging. Therefore, knowing it thus, it does not befit you to grieve.

Verse 26

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवं शोचितुमर्हसि।।2.26।।

Or, if you consider this self as constantly being born and constantly dying, O mighty-armed one, it still does not become you to feel grief.

Verse 27

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि।।2.27।।

For, death is certain for the born, and rebirth is certain for the dead; therefore, you should not grieve for what is inevitable.

Verse 28

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना।।2.28।।

O Arjuna, beings have an unknown beginning, a known middle, and an unknown end. What is there to grieve about in all this?

Verse 29

आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्।।2.29।।

One regards This (self) as a wonder; another speaks of It as a wonder; yet another hears of It as a wonder; and even after hearing of It, one does not know It.

Verse 30

देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि।।2.30।।

The self in the body, O Arjuna, is eternal and indestructible. This is the case for all selves in all bodies. Therefore, it is not fitting for you to feel grief for any being.

Verse 31

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते।।2.31।।

Further, considering also your own duty, it does not befit you to waver. For, to a Kshatriya, there is no greater good than a righteous war.

Verse 32

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्।।2.32।।

Happy are the Ksatriyas, O Arjuna, to whom such a war comes of its own accord; it opens the gates to heaven.

Verse 33

अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।2.33।।

But if you do not fight this righteous war, you will be turning away from your duty and honor, and will incur sin.

Verse 34

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। संभावितस्य चाकीर्तिर्मरणादतिरिच्यते।।2.34।।

Further, people will speak ill of you for all time, and for one accustomed to being honored, dishonor is worse than death.

Verse 35

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्।।2.35।।

The great warriors will think that you have fled from battle out of fear. Those who held you in high esteem will now speak of you disparagingly.

Verse 36

अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्।।2.36।।

Your enemies, slandering your prowess, will use words that should never be uttered. What could be more painful than that?

Verse 37

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।।2.37।।

If slain, you will win heaven; or if victorious, you will enjoy the earth. Therefore, arise, O Arjuna, resolved to fight.

Verse 38

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि।।2.38।।

Holding pleasure and pain, gain and loss, victory and defeat as equal, gird yourself up for the battle. Thus, you shall not incur any sin.

Verse 39

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु। बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि।।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.

Verse 40

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्।।2.40।।

Here, there is no loss of effort, nor any accrual of evil. Even a little of this Dharma (called Karma Yoga) protects one from the great fear.

Verse 41

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्।।2.41।।

In this (Karma Yoga), O Arjuna, the resolute mind is single-pointed; the minds of the irresolute are multi-branched and endless.

Verse 42

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः।।2.42।।

- O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they hanker for heaven. They speak flowery words that offer mirth 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.

Verse 43

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति।।2.43।।

- O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they yearn for heaven. They speak flowery words that offer mirth as the fruit of work. They view 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 focused mind.

Verse 44

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते।।2.44।।

Verse 45

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्।।2.45।।

The Vedas have the three Gunas as 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 acquire things and to protect what has been acquired, but be established in the Self.

Verse 46

यावानर्थ उदपाने सर्वतः संप्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः।।2.46।।

What use does a thirsty person have for a water reservoir when all sides of it are flooded - that is the only use of all the Vedas for a Brahmana who knows.

Verse 47

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।।2.47।।

You have the right to work alone, but not to the fruits of it. Do not be driven by the results of your work, nor have attachment to inaction.

Verse 48

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते।।2.48।।

Abandoning attachment and established in Yoga, perform works, viewing success and failure with an even mind. Evenness of mind is said to be Yoga.

Verse 49

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः।।2.49।।

Action done with attachment, O Arjuna, is far inferior to action done with evenness of mind. Seek refuge in evenness of mind; those who act with a motive for results are miserable.

Verse 50

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।।2.50।।

A person with an evenness of mind discards both good and evil here and now. Therefore, strive for Yoga; for Yoga is skill in action.

Verse 51

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्।।2.51।।

The wise, who possess evenness of mind, relinquish the fruits born of action, and are freed from the bondage of birth, going to the region beyond all ills.

Verse 52

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च।।2.52।।

When your intellect has passed beyond the tangle of delusion, you will yourself feel disgusted with what you have heard and what you will hear.

Verse 53

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि।।2.53।।

When your intellect, having been well enlightened by hearing from Me and firmly placed, stands unshaken in a concentrated mind, then you will attain the vision of the Self.

Verse 54

अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्।।2.54।।

Arjuna said, "What is the mode of speech of one who is of firm wisdom, established in the control of the mind? What does a man of firm wisdom speak, O Krsna? How does he sit? How does he move?"

Verse 55

श्री भगवानुवाच प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।2.55।।

The Lord said, "When a man renounces all the desires of the mind and is content with himself, then he is said to possess firm wisdom."

Verse 56

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते।।2.56।।

He whose mind is not perturbed by pain, who has no longing for pleasures, who is free from desire, fear, and anger - he is called a sage of firm wisdom.

Verse 57

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।।2.57।।

He who has no love on any side, who, upon finding good or evil, neither rejoices nor hates - his wisdom is firmly set.

Verse 58

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.58।।

When one is able to draw their senses away from the objects of sense on all sides, like a tortoise draws in its limbs, then their wisdom is firmly established.

Verse 59

विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते।।2.59।।

The objects of the senses, except for the pleasure they bring, turn away from the abstinent dweller in the body. Even the pleasure turns away from him when the Self, which is supreme over the senses, is seen.

Verse 60

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः।।2.60।।

The turbulent senses, O Arjuna, can forcibly carry away the mind of even a wise man, though he is ever striving.

Verse 61

तानि सर्वाणि संयम्य युक्त आसीत मत्परः। वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता।।2.61।।

Having controlled all the senses, let him remain in contemplation, regarding Me as supreme; for his knowledge is firmly established when his senses are under control.

Verse 62

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते।।2.62।।

To one who is thinking about sense-objects, attachment to them arises; from attachment arises desire, and from desire arises anger.

Verse 63

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।2.63।।

Anger leads to delusion, which causes the loss of memory; the loss of memory leads to the destruction of discrimination, and with the destruction of discrimination, one is lost.

Verse 64

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।।2.64।।

But he who goes through the sense-objects with the senses free from love and hate, disciplined and controlled, attains serenity.

Verse 65

प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।।2.65।।

In that serenity, all sorrow is lost; for in the case of the person with a serene mind, the Buddhi is quickly established.

Verse 66

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।।2.66।।

There is no Buddhi for the unintegrated, nor is there contemplation of the self for him, and without contemplation of the self, there is no peace; and for one who lacks peace, where is the happiness?

Verse 67

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।।2.67।।

For, when the mind follows the senses, experiencing their objects, his understanding is carried away by them, just as the wind carries away a ship on the waters.

Verse 68

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.68।।

Therefore, O mighty-armed one, he whose senses are restrained from going after their objects on all sides, his wisdom is firmly established.

Verse 69

या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः।।2.69।।

What is night for all beings, in it the one who is controlled is awake; when all beings are awake, that is the night for the sage who sees.

Verse 70

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी।।2.70।।

He into whom all desires enter, just as the waters enter the full and undisturbed sea, attains peace, and not he who longs after objects of desire.

Verse 71

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहंकारः स शांतिमधिगच्छति।।2.71।।

The one who, abandoning all desires, abides without longing, possession, and the sense of 'I' and 'mine', wins peace.

Verse 72

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।2.72।।

This is the Brahmic state, O Arjuna. No one attaining to this is deluded. By abiding in this state even at the hour of death, one will attain the Self.

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