Chapter 2

CHAPTER NO 2

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.

    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,

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.

  1. Klaibyam ma sma gamah partha
    Nai taf tvayy upapadyate
    chhudram hridayadaurbalyam
    Tyakto attistha paramtapa.

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

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

Arjuna Said.
How can I attack Bhisma and Drona who are worthy of worship, O Madhusudan (Krishna), with arrows in the battle O Krishna.

  1. gurun ahatva hi mahanubhavan
    shreyo bhoktam bhaikshyamapihiloke
    hatvartharamams tu guruni haiva
    bhumjiya bhogan rudhirapradigdhan.

     
    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.
  2. na chai tad vidmah kartaran no goriyo
    yad va jayema yadi na no jayeyuh
    yaneva hatva na jijivisham,
    te avasthitah pramukhe dhartarastrah.

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.

  1. Kavapanya doshopahatecheta svabhavah
    Prichhami ivam dharmasammudhachetah
    Yachhreyah syan nishchitam bruhitan me,
    Shishyas te ham sadhi mamtvam prapannam.

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.

  1. na hi prapashyam mamapanudyad
    yachhokam uchhoshanam indriyanam,
    avpya bhumavaspatnam riddham,
    rajyam suranam api cha adhipatyam.

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

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

Sanjaya Said-
After addressing Krishna in these terms, the brave Gudakesha (Arjuna) said to Govinda (Krishna) "I will not fight" and became silent.

  1. tamuvacha hrishikeshah
    prahasanna va bharata
    senayor ubhayor madhye
    vishidantam idam vachah.

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

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

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.

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

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.

  1. dehinoasminyatha dehekaumaram yauvanam jara
    tatha dehantashpraptirdhirastatra na muhyati.

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.

  1. matrashparshas tu kaunteya
    shitoshnasukhaduhkhadah
    agampayino anityas
    tams titikshashva bharata

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).

  1. yam hi na vyathayanti ete
    purusham purusharshabha
    samaduhkhsakham dhiram
    so amritatvaya kalpate

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.

  1. na asato vidyate bhavo
    na bhavo vidyate satah
    ubhayor api dristoantas tva
    anayos tattvadarshibhin

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.

  1. avinashi tu tad viddhi
    yena sarnam idam tatam
    vinashyam avyayasya sya
    na kaschit kartum arhati.

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.

  1. antavanta ime deha
    nityasyo aktah sharirinah
    anashino aprameyasya
    tasmad yudhyasva bharata.

O Bharata (Arjuna) these bodies enveloping the indestructible and incomprehensible soul, come to an end. Therefore, fight you must.

  1. ya enam vetti hamtaram
    yashchaiam manyate hatam
    ubhau tav na vijanito
    na ayam hanti na hanyate

Those who think that it kills those that it is killed, both fail to grasp the truth. It neither kills nor it is killed.

  1. na jayate mriyateva kadachin
    na ayam bhutva bhavita vana bhuyah
    ajo nityah shashvato ayam purano
    na hanyate hanya mane sharire.

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.

  1. veda vinashinam nityam
    ya enam ajam avyayam
    katham sa puvushah partha
    kam ghatayati hanti kam.

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


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

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.

  1. naianam chindanti shastrani
    nainam dahanti pavakah
    na chai anam kledayanti apo
    no shoshyati marutah

Weapons cannot cut throught this self, fire cannot burn it, water does not make it wet, nor the wind dries it.

  1. acchedyo ayam adahyo ayam
    akledyo shoshya eva cha
    nityah sarvagatah sthanur
    achalo ayam sanatanah

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.

  1. avyakto ayam achintyo ayam
    avikaryo ayam uchyate
    tasmad evam viditvainam
    na anushochitam arhasi.

 (Soul) is unmanifest, unimaginable and immutable. Therefore, knowing this you should not grieve.

  1. atha chainam nityajatam
    nityam va manyase mritam
    tatha api tvam mahabaho
    naianam shochitum arhasi

If you think that the soul is getting birth and dying regularly, even then, O Arjuna, you should not mourn.

  1. jatasya hi dhruvo mrityur
    dhruvam janma mritasyascha,
    tasmad apariharye’rthe
    na tvam shochitum arhasi

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.

  1. avyaktadini bhutani
    vyaktamadhyani bharata
    avyaktanidhanani eva
    tatra ka paridevana.

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?

  1. ashcharyavat pashyati kashchid enam
    ashcharyavad vadanti tathaiva cha anyah.
    Ashcharyavachai anamanyah shrinoti
    Shrutva apyenamveda na chaiva kashchit

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.

  1. dehi nityo avadhyo ayam
    dehe sarvasya bharata
    tasmat sarvani bhutani
    no tvam shochitam arhasi.

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.

  1. svadharmam api cha vekshya
    na vikampitam arhasi
    dharmyad dhi yuddha chhreyo anyat
    shatriyasya na vidyate.

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.

  1. yadrichhaya co apapannam
    svargadvaram apavritam
    sukhinah kshatriyah partha
    labhante yuddham idrisham.

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.

  1. atha chet tvam imam dharmyam
    samgramum no karishyasi
    tatah svadharmam kirtim cha
    hitva papam avapsyasi

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.

  1. akirtim cha api bhutani
    kathayishyanti te avyayam
    sambhavitashya cha akritir
    mavanad atiricyate

Besides your infamy will always be told and for one who has been a respected person, infamy is worse than death.

  1. bhayad ranad upratam
    mamsyante tvam maharathah
    yesham cha tvam bahumato
    bhutva yasyasi laghanam

The great warriors will think that you feared the battle, and they by whom you were highly regarded, will have low respect for you.

  1. avachyavadamshcha bahun
    vadishyanti tava ahitah
    nindantas tava samorthyam
    tato dukhataram nu kim.

Many objectionable words will be said by your enemies, defaming you as a weakling. What could be more sorrowful?

  1. hato va prapasyasi svargam
    jitva va bhokshyase mahim
    tasmad uttistha kaunteya
    yuddhaya kritanishchayah.

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.

  1. sukh-dukhe same kritva
    labhalabhau jayajayau
    tato yuddhaya yujyasva
    nai avam papam avapsyasi

Taking pleasure and pain, loss or gain, victory or defeat alike, be ready for battle. No sin will be comitted by you in this.

  1. esa te abhihita sankhye
    buddhir yoge tva imam shrinu
    buddhya yukto yaya partha
    karmabandhanam prahasyasi

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.

  1. ne aha bhikramanshosti
    pratyavayo no vidyate
    svalpam api asya dharmasya
    trayate mahato bhayat.

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.

  1. vyavasayitmika buddhir
    eke aha kurunandana
    bahushakha hyanantashcha
    buddhayo vyavasayinam.

In this, O Arjuna the firmly held belief is one pointed, but the thoughts of the infirm minded are many headed and endless.

  1. yam imam pushpitam vacham
    pravadanty avipashchitah
    vedavadaratah partha
    na anyad asti vadinah
  2. Kamaimanah svargapara
    Janmakarmaphalapradam
    Kriyavischesha bahulam
    Bhogaishvaryagatim prati.

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.

  1. bhogaishvaryaprasaktanam
    taya apahritachetasam
    vyavasayatmika buddhin
    samadhau na vidhiyate

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.

  1. traigunaya vishata veda
    nis traigunyobhava arjuna
    nirdvando nitya sattvastho
    niryogakshema atmavan

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.

  1. yavan artha udapane
    sarvatah samplutodake
    tavam sarveshu vedeshu
    brahmanasya vijanatah.

As is of little use a pond in the place flooded with water, so are the Vedas to brahmana who is wise.

  1. Karmanye eva adhikaraste
    ma phaleshu kadachana
    ma karmaphalahetur bhur
    ma te sango stva akarmani

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.

  1. Yogasthan kuru karmani
    sangam tyaktva dhananjaya
    siddhyasiddhyoh samo bhutva
    samatvam yoga uchyate.

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.

  1. durena hy avaram karma
    buddhiyogad dhananjaya
    buddhau sharnam anvichha
    kripanah phalahetavah

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.

  1. buddhiyukto jahati aha
    ubhe sukritduskrite
    tasmad yogaya yujasva
    yogah karmashu kaushalam.

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.

  1. karmajam buddhiyukta hi
    phalam tyaktva manisinah
    janma bandhavinirmuktah
    padam gachhanty anamayam.

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.

  1. yada hi mohakalilam
    buddhir vyatitarishyati
    tada gantasi nirvedam
    shrotavyasya shrutasya cha

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.

  1. Shrutivipratipanna te
    yada sthasyati nischala
    samadhav achala buddhis
    tada yogam avapsyasi

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

Arjuna Uvacha

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

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

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

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.

  1. dukheshva anudvignamanah
    sukheshu vigat sprihah
    vitaraga bhaya krodhah
    sthitadhir munir uchyate.

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.

  1. yah sarvatra anabhisnehas
    tat-tat prapya subhasubham
    na abhinandati na dvesti
    tasya pragya pratisthita

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.

  1. yada samharate cha yam
    kurmo ariganiva sarvashah
    indriyani indriyarthebhyas
    tasya pragya pratisthita

Who withdraws his senses from worldy pleasures as a tortoise draws his limbs within, his intelligence is steady in wisdom.

  1. Vishaya vinivartante
    niraharasya dehinah
    rasvarjam raso api asya
    param dritva nivartate.

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.

  1. Yatato hy api kaunteya
    purushasya vipashchitah
    indriyani pramathini
    harant prasabham manah

A man can make all efforts he may be very discerning, O Arjuna his senses wilfully carry his mind away (out of control).

  1. tani sarvani samayamya
    yukta asita matparah
    vashe hi yasye inidriyani
    tasya pragya pratisthita

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.

  1. dhyaya to vishyan pumsah
    sangat tesu apayjayate
    sangat samjayate kamah
    kamat krodho abhijayate

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.

  1. Kroddhah bhavati sammohah
    Sammohat smritivibhramah
    Smritibramshad buddhinasho
    Buddhinashat pranashyanti

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.

  1. vagadveshaviyuktais tu
    vishyan indriyanish cha aran
    atmovashyair vidheyatma
    prasadam adhigachhati.

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.

  1. prasade sarvaduhkhanam
    hanirasyo apajayate
    prasanna chetaso hyashu
    buddhih paryavatisthate

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.

  1. na asti buddhir ayuktasya
    na cha ayuktasya bhavana
    na cha abhavayatah shantir
    ashantasya kutah sukham

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.

  1. indriyanam hi charatam
    yan mano anuvidhiyate
    tad asya harati prajnam
    vayur navamiva ambhasi

When the mind goes after unsteadied senses, the understanding is also lost like the wind carries off a boat on the waters.

  1. tasmad yasya mahabaho
    nigrihitani sarvashah
    indriyani indriyarthebhya
    tasya pragya pratisthita.

Therefore, O Arjuna- whose senses are not involved with the objects of desires his mind is steady.

  1. ya nisha sarvabhutanam
    tasyam jagarti samyami
    yasyam jagrati bhutani
    sa nisha pashyato muneh.

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.

  1. apuryamanam achalapratishtham
    samudram apah pravishanti yadvat
    tadvat kamayampravishanti sarve
    sa shantim apnoti na kama kami

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.

  1. vihaya kaman yah sarvan
    pumamsh charati nishprihah
    nirmamo nirahamkarah
    sa shantim adhigachhati

Leaving all desires and becoming free from cravings, one who lives free from egotism, he obtains the peace.

  1. esa brahmi sthitih partha
    nai anam prapya vimuhyati
    sthitva asyam antakale api
    brahma nirvanam rachhati.

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.

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