सांख्ययोग

सञ्जय उवाच । तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥

Sanjaya said: To Arjuna, who was thus overcome with pity, his eyes filled with tears and downcast, Madhusudana (Krishna) spoke these words.

श्रीभगवानुवाच । कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥

The Supreme Lord said: My dear Arjuna, how has this dejection come upon you at this critical hour? It is unbecoming of a noble person, leads not to heaven, and brings only disgrace.

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

O Partha, do not yield to this unmanly weakness. It does not befit you. O scorcher of enemies, cast off this petty faintheartedness and arise.

अर्जुन उवाच । कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन । इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥

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

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

It would be better to live on alms in this world than to slay these noble elders. Killing them, even for the sake of worldly gain, would mean enjoying pleasures stained with their blood.

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः । यानेव हत्वा न जिजीविषामस्ते ऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥

Nor do we know which is better for us — winning or being defeated. The very sons of Dhritarashtra, killing whom we would have no wish to live, stand arrayed before us.

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

My very being is overcome by weakness and my mind is confused about duty. I ask you to tell me clearly what is best for me. I am your disciple, surrendered to you; please instruct me.

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

I see nothing that could dispel this grief which is drying up my senses, even if I were to gain an unrivaled, prosperous kingdom on earth, or even lordship over the gods.

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

Sanjaya said: O Parantapa, having spoken thus to Hrishikesha, Gudakesha (Arjuna) said, I will not fight, O Govinda, and fell silent.

तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥

O Bharata, Hrishikesha (Krishna), smiling as it were, spoke these words to the grieving Arjuna between the two armies.

श्रीभगवानुवाच । अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥

The Supreme Lord said: You grieve for those who should not be grieved for, yet you speak words of wisdom. The wise mourn neither for the living nor for the dead.

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

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 exist.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥

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

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥

O son of Kunti, the contact of the senses with sense objects gives rise to fleeting perceptions of heat and cold, pleasure and pain. These are impermanent, appearing and disappearing; learn to tolerate them, O Bharata.

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

O best among men, that steady person whom pleasure and pain do not disturb, who remains equal in both, becomes fit for immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥

The unreal has no existence, and the real never ceases to exist. This conclusion has been clearly seen by those who perceive the truth.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् । विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥

Know that which pervades this entire universe to be indestructible. No one is capable of destroying that imperishable substance.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥

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

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

One who thinks the soul slays, and one who thinks it is slain, both fail to understand; the soul neither kills nor is killed.

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

The soul is never born, nor does it ever die; nor, having come into being, will it ever cease to be. It is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain.

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

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

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥

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

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

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

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च । नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥

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

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥

This soul is said to be unmanifest, inconceivable, and unchangeable. Knowing this to be so, you should not grieve.

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

But even if you think of the soul as being perpetually born and perpetually dying, even then, O mighty-armed one, you should not grieve.

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

Death is certain for one who is born, and rebirth is certain for one who dies. Therefore, over this unavoidable matter, you should not grieve.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ॥

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

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥

Some look upon this soul as astonishing, some speak of it as astonishing, and others hear of it as astonishing. Yet even after hearing, hardly anyone truly understands it.

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

O Bharata, this indwelling soul in everyone's body is eternally indestructible. Therefore, you should not grieve for any being.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥

Considering your own duty as a warrior, you should not waver, for there is nothing better for a Kshatriya than a righteous war.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥

O Partha, happy are the Kshatriyas to whom such a battle comes unsought, opening for them the very gates of heaven.

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

But if you do not fight this righteous battle, then, forsaking your own duty and fame, you shall incur sin.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥

People will forever speak of your dishonor, and for one who has been respected, dishonor is worse than death.

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

The great warriors who once held you in high esteem will think you withdrew from battle out of fear, and you will be diminished in their eyes.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥

Your enemies will speak many unkind words about you, ridiculing your ability. What could be more painful than that?

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

If slain, you will attain heaven; if victorious, you will enjoy the earth. Therefore, O son of Kunti, arise, resolved to fight.

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

Treating pleasure and pain, gain and loss, victory and defeat alike, engage in battle. Acting thus, you shall not incur sin.

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

This understanding has been explained to you in terms of Sankhya (analytical knowledge). Now hear it in terms of Yoga (the discipline of action), endowed with which, O Partha, you shall break free from the bondage of action.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥

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

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन । बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥

O descendant of Kuru, 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 ॥

O Partha, the unwise, delighting in the flowery words of the Vedas, proclaim that there is nothing else beyond ritualistic gain.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥

Their souls absorbed in desire, regarding heaven as the highest goal, they speak of elaborate rituals meant to secure enjoyment and power, which bring only rebirth as the fruit of action.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥

For those whose minds are carried away by such talk, attached to enjoyment and power, a resolute intellect fixed in deep meditation does not arise.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥

The Vedas deal mainly with the three gunas. O Arjuna, rise above these three gunas, be free from dualities, ever established in truth, unconcerned with gain and security, and self-possessed.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥

To one who has realized the truth, all the Vedas are of no more use than a small well is when a great reservoir of water is available on every side.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥

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, nor be attached to inaction.

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

Perform your duty established in yoga, O Dhananjaya, abandoning attachment, and remaining equal-minded in success and failure. Such equanimity is called yoga.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥

Action performed with attachment to results is far inferior to action performed with equanimity of mind, O Dhananjaya. Seek refuge in this evenness of intellect; pitiable are those who act for the sake of results alone.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥

One who is united with this equanimity of mind casts off, even in this life, both good and evil deeds. Therefore strive for yoga; yoga is skill in action.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥

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

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

When your intellect crosses beyond the mire of delusion, you shall become indifferent to all that has been heard and all that is yet to be heard.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥

When your intellect, confused by conflicting scriptural opinions, stands firm and steady in deep meditation, then you shall attain yoga.

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

Arjuna said: O Keshava, what are the marks of one whose wisdom is steady and who is established in deep meditation? How does such a person of steady mind speak, sit, and walk?

श्रीभगवानुवाच । प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥

The Supreme Lord said: O Partha, when a person completely gives up all desires that arise in the mind and finds contentment in the self alone by the self, such a person is said to be of steady wisdom.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः । वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥

One whose mind remains undisturbed in sorrow, who is free from longing amid pleasures, and who is without attachment, fear, and anger, is called a sage of steady wisdom.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥

One who is unattached everywhere, who neither rejoices on obtaining good nor is disturbed on encountering evil, has firmly established wisdom.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥

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

विषया विनिवर्तन्ते निराहारस्य देहिनः । रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥

The objects of the senses turn away from the abstinent, though the taste for them may remain. But even this taste ceases for one who has realized the Supreme.

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

O son of Kunti, even the mind of a wise person who is striving for control can be forcibly carried away by the turbulent senses.

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

Having brought all the senses under control, one should remain steadfast in yoga, devoted to Me; for one whose senses are mastered has firmly established wisdom.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥

When a person dwells on sense objects, attachment to them develops; from attachment arises desire, and from desire arises anger.

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥

From anger arises delusion; from delusion, confusion of memory; from confused memory, the ruin of intellect; and from the ruin of intellect, one is utterly lost.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥

But the disciplined person, moving among sense objects with senses under control and free from attraction and aversion, attains tranquility of mind.

प्रसादे सर्वदुःखानां हानिरस्योपजायते । प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥

In that tranquility, all sorrows come to an end, and the intellect of one whose mind is thus peaceful soon becomes fully steady.

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

One whose mind is not controlled has no steady wisdom, nor the capacity for meditation; without meditation there is no peace, and without peace, how can there be happiness?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते । तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥

Just as a strong wind sweeps away a boat on the water, even one of the wandering senses on which the mind fixes can carry away a person's wisdom.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥

Therefore, O mighty-armed one, one whose senses are fully restrained from their objects has firmly established wisdom.

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

That which is night for all beings is the time of wakefulness for the self-controlled sage; and that in which all beings are awake is night for the sage who sees truly.

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

As the ocean remains unmoved though rivers constantly pour into it, so the person into whom all desires flow without disturbing his stillness attains peace, and not the one who chases after desires.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः । निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥

The person who lives free from longing, having given up all desires, without any sense of 'mine' or ego, attains peace.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति । स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥

O Partha, this is the state of one established in Brahman. Having attained it, one is never again deluded. Being established in this state even at the hour of death, one attains oneness with the Divine.