Sankhya Yoga - The Yoga of Knowledge

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥१॥

Sanjaya said: To him (Arjuna) who was thus overwhelmed with compassion, whose eyes were filled with tears and full of distress, and who was lamenting, Madhusudana (Krishna) spoke these words.

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥२॥

The Supreme Lord said: O Arjuna, from where has this delusion come upon you at this critical hour? It is unbecoming of a noble person, does not lead to heaven, and brings disgrace.

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप॥३॥

O Partha, do not yield to unmanliness. It does not befit you. O scorcher of enemies, give up this petty weakness of heart and arise!

कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन॥४॥

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

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान्रुधिरप्रदिग्धान्॥५॥

It would be better to live in this world by begging than to kill these great-souled teachers. If I were to slay them, all my enjoyments in this world would be smeared with blood.

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषामस् तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः॥६॥

We do not even know which is better for us — whether we conquer them or they conquer us. The sons of Dhritarashtra, after killing whom we would not wish to live, stand before us.

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः। यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥७॥

My nature is afflicted by the weakness of pity, and my mind is confused about dharma. I ask You: tell me decisively what is best for me. I am Your disciple. Instruct me, for I have surrendered to You.

न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम्॥८॥

I do not see anything that can remove this grief that is drying up my senses — even if I were to gain an unrivalled and prosperous kingdom on earth or sovereignty over the gods.

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥९॥

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

तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥१०॥

Sanjaya said: O Bharata (Dhritarashtra), between the two armies, to the grieving Arjuna, Hrishikesha (Krishna) spoke these words, as if smiling.

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥११॥

The Supreme Lord said: You grieve for those who are not worthy of grief, yet you speak words of wisdom. The wise grieve neither for the living nor for the dead.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्॥१२॥

There was never a time when I did not exist, nor you, nor all these kings. And there will never be a time when we shall cease to exist.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥१३॥

Just as the embodied soul passes through childhood, youth, and old age in this body, so too does it pass into another body. The wise person is not deluded by this.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥१४॥

O son of Kunti, the contacts of the senses with their objects give rise to cold and heat, pleasure and pain. They come and go and are impermanent. Endure them, O Bharata.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥१५॥

O best among men, the wise person whom these (pleasure and pain) do not torment, who remains equal in both, is fit for immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥१६॥

The unreal has no existence and the real never ceases to exist. The conclusion about both has been realized by the seers of truth.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति॥१७॥

Know that to be indestructible by which all this is pervaded. No one is able to cause the destruction of that imperishable being.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥१८॥

These bodies of the eternal, indestructible, and immeasurable embodied soul are said to be perishable. Therefore, O Bharata, fight!

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥१९॥

One who thinks that the soul kills and one who thinks it is killed — both are ignorant. The soul neither kills nor is killed.

न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥२०॥

The soul is never born, nor does it ever die. Having existed, it does not cease to exist. It is unborn, eternal, permanent, and primeval. It is not killed when the body is killed.

वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥२१॥

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

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही॥२२॥

Just as a person casts off worn-out garments and puts on new ones, so does the embodied soul cast off worn-out bodies and enter new ones.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥२३॥

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

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥२४॥

The soul is unbreakable, incombustible, insoluble, and cannot be dried. It is eternal, all-pervading, unchanging, immovable, and everlasting.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥२५॥

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

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवं शोचितुमर्हसि॥२६॥

However, even if you think the soul is constantly born and constantly dies, O mighty-armed, you still should not grieve.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥२७॥

For one who is born, death is certain; and for one who has died, birth is certain. Therefore, you should not grieve over what is unavoidable.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना॥२८॥

O Bharata, all beings are unmanifest before birth, manifest in the middle, and unmanifest again after death. What cause is there for lamentation?

आश्चर्यवत्पश्यति कश्चिदेनम् आश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्॥२९॥

Some look upon the soul as a wonder, some speak of it as a wonder, some hear of it as a wonder, and even after hearing, no one truly knows it.

देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥३०॥

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

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥३१॥

Considering your own dharma as a warrior, you should not waver. For a Kshatriya, there is nothing better than a righteous battle.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥३२॥

O Partha, fortunate are the warriors who get such an opportunity for a righteous battle, which comes of its own accord and opens the door to heaven.

अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥३३॥

But if you do not fight this righteous war, then by abandoning your duty and honor, you will incur sin.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते॥३४॥

People will speak of your everlasting dishonor. And for a person who has been honored, dishonor is worse than death.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥३५॥

The great warriors will think you have retreated from battle out of fear. Having been highly esteemed by them, you will fall into insignificance.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्॥३६॥

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

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥३७॥

If you are slain, you will attain heaven; if you conquer, you will enjoy the earth. Therefore, O son of Kunti, arise with firm resolve for battle!

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि॥३८॥

Treating pleasure and pain, gain and loss, victory and defeat as equal, engage in battle. In this way, you will incur no sin.

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु। बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥३९॥

This wisdom has been presented to you from the standpoint of Sankhya (knowledge). Now listen to it from the standpoint of Yoga (action). Endowed with this wisdom, O Partha, you will be freed from the bondage of karma.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥४०॥

In this path there is no loss of effort, nor is there any adverse result. Even a little practice of this dharma protects one from great fear.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥४१॥

O joy of the Kurus, on this path the resolute intellect is single-pointed, but the intellects of the irresolute are many-branched and endless.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥४२॥

O Partha, the undiscerning who delight in the flowery words of the Vedas speak attractive words, declaring that there is nothing else.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥४३॥

Full of desires, with heaven as their goal, their words promise rebirth as the fruit of actions, prescribing elaborate rituals aimed at gaining pleasure and power.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥४४॥

Those whose minds are carried away by attachment to enjoyment and power cannot attain the resolute determination of mind needed for deep meditation.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥४५॥

The Vedas deal with the three gunas (sattva, rajas, tamas). O Arjuna, transcend the three gunas. Be free from dualities, established in pure goodness, unconcerned with acquisition and preservation, and self-realized.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥४६॥

As much use as there is for a small well when water floods everywhere, so much use is there in all the Vedas for a Brahmin who has realized the Supreme.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥४७॥

You have a right to perform your duty, but never to the fruits of action. Do not let the fruits of action be your motive, nor let there be attachment to inaction.

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥४८॥

Established in Yoga, perform actions, O Dhananjaya, abandoning attachment. Remain equal in success and failure. This equanimity is called Yoga.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥४९॥

O Dhananjaya, action with selfish motive is far inferior to action performed with equanimity of mind. Seek refuge in this divine wisdom. Miserable are those who are motivated by the fruits of action.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥५०॥

One endowed with equanimity of mind casts off in this very life both good and bad deeds. Therefore, devote yourself to Yoga. Yoga is skill in action.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥५१॥

The wise, endowed with equanimity of mind, renouncing the fruits born of action, are freed from the bondage of birth and attain the state beyond all suffering.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥५२॥

When your intellect crosses beyond the mire of delusion, you will attain indifference to what has been heard and what is yet to be heard.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥५३॥

When your intellect, once confused by the variety of scriptural doctrines, stands firm and unwavering in divine consciousness, then you will attain Yoga (self-realization).

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥५४॥

Arjuna said: O Keshava, what is the description of one who has steady wisdom and is established in samadhi? How does the person of steady mind speak, sit, and walk?

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥५५॥

The Supreme Lord said: O Partha, when a person completely abandons all desires dwelling in the mind and is satisfied in the Self alone by the Self, then he is said to be of steady wisdom.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥५६॥

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

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥५७॥

One who is without attachment everywhere, who neither rejoices on obtaining good nor hates on receiving evil — that person's wisdom is firmly established.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥५८॥

When, like a tortoise that withdraws its limbs from all sides, one completely withdraws the senses from their objects, that person's wisdom is firmly established.

विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥५९॥

The sense objects withdraw from one who abstains from them, but the longing for them remains. Even this longing ceases upon realizing the Supreme.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥६०॥

O Kaunteya, the turbulent senses can forcibly carry away the mind even of a discerning person who strives for self-control.

तानि सर्वाणि संयम्य युक्त आसीत मत्परः। वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥६१॥

Restraining all the senses, one should sit in meditation, devoted to Me. For the one whose senses are under control, wisdom is firmly established.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते॥६२॥

When a person contemplates sense objects, attachment to them develops. From attachment arises desire, and from unfulfilled desire arises anger.

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥६३॥

From anger arises delusion; from delusion comes confusion of memory; from confused memory, the destruction of intelligence; and from the destruction of intelligence, one perishes.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥६४॥

But the self-disciplined person, moving among sense objects with senses free from attachment and aversion, under self-control, attains divine serenity.

प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥६५॥

In that serenity, all sorrows are destroyed. The intellect of the serene-minded person quickly becomes firmly established.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥६६॥

There is no wisdom for the undisciplined, nor is there contemplation for the undisciplined. Without contemplation there is no peace, and without peace, where is happiness?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥६७॥

As the wind carries away a boat on the water, the mind that follows the wandering senses carries away one's wisdom.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥६८॥

Therefore, O mighty-armed, the wisdom of that person is firmly established whose senses are completely restrained from their objects.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥६९॥

That which is night for all beings is the time of awakening for the self-controlled. And that in which all beings are awake is the night for the introspective sage.

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी॥७०॥

Just as the ocean remains unmoved even as rivers constantly flow into it, one who remains undisturbed despite all desires entering the mind attains peace — not the one who craves desires.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहङ्कारः स शान्तिमधिगच्छति॥७१॥

The person who abandons all desires and moves about free from longing, without a sense of 'mine' and without ego — that person attains peace.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥७२॥

O Partha, this is the state of being established in Brahman. Having attained this, one is never deluded again. Being established in this state even at the time of death, one attains liberation in Brahman (Brahma-Nirvana).