दूसरा अध्याय

सांख्ययोग

सूक्तियाँ
१ क्लैब्यं मा स्म गमः (२।३)
२ क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ (२।३)
Yield not to unmanliness, Arjuna; this does not become you. Shaking off this base faint-heartedness stand up, O scorcher of enemies!
३ शिष्यस्तेSहं शाधि मां त्वां प्रपन्नम् (२।७)
With my very being smitten by the vice of faint-heartedness and my mind puzzled with regard to duty, I beseech You! tell me that which is decidedly good; I am your disciple. Pray, instruct me, who has taken refuge in you.
४ गतासूनगतासून्श्च नानुशोचन्ति पंडिता: (२।११)
Sri Bhagavan said: Arjuna, you grieve over those who should not be grieved for and yet speak like the learned; Wise men do not sorrow over the dead or the living.
५ आगमापायिनोSनित्यास्तान्स्तितिक्षस्व भारत (२।१४)
O son of Kunti, the contacts between the senses and their objects, which give rise to the feelings of heat and cold, pleasure and pain etc., are transitory and fleeting; therefore Arjuna, endure them. ( i.e. They come and go).
६ समदु:खसुखं धीरं सोSमृतत्वाय कल्पते (२।१५)
The wise man to whom pain and pleasure are alike, and who is not tormented by these contacts, becomes eligible for immortality.
७ नासतो विद्यते भावो नाभावो विद्यते सत: (२।१६)
The unreal has no existence, and the real never ceases to be; the reality of both has thus been perceived by the Seers of the Truth.
८ येन सर्वमिदं ततम् (२।१७)
Know that alone to be imperishable which pervades this universe; for no one has power to destroy this indestructible substance. (17)
९ नायं हन्ति न हन्यते' (२।१९)
Both of them are ignorant, he who considers the soul to be capable of killing and he who takes it as killed; for verily the soul neither kills, nor is killed. (19)
१० न हन्यते हन्यमाने शरीरे (२।२०)
The soul is never born, nor does it ever die; nor does it become after being born. For, it is unborn, eternal, everlasting and primeval; even though the body is slain, the soul is not. (20)
११ नित्य: सर्वगत: स्थाणुरचलोSयं सनातन: (२।२४)
For this soul is incapable of being cut, or burnt by fire; nor can it be dissolved by water and is undriable by air as well; This soul is eternal, all-pervading, immovable, constant, and everlasting. (24)
१२ जातस्य हि ध्रुवो मृत्यु: (२।२७)
Whatever is born has to die. (27)
१३ स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् (२।४०)
In this path (of selfless action) there is no loss of effort, nor is there fear of contrary result, even a little practice of this discipline saves one from the terrible fear of birth and death. (40)
१४ भोगैश्वर्यप्रसक्तानाम्' (२।४४)
Those who are deeply attached to pleasures and worldly power... (44)
१५ निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् (२।४५)
....rising above pairs of opposites like pleasure and pain etc., established in the Eternal Existence (God), absolutely unconcerned about the fulfillment of wants and the preservation of what has already been attained, and self-controlled. (45)
१६ मा ते संगोस्त्वकर्मणि (२।४७)
Your right is to work only and never to the fruit thereof. Do not consider yourself to be the cause of the fruit of action; nor let your attachment be to inaction. (47)
१७ समत्वं योग उच्यते (२।४८)
Arjuna, perform your duties established in Yoga, renouncing attachment, and be even-minded in success and failure; evenness of mind is called 'Yoga'. (48)
१८ कृपणा: फलहेतवः (२।४९)
Action with a selfish motive is far inferior to this Yoga in the form of equanimity. Do seek refuge in this equipoise of mind, Arjuna; for poor and wretched are those who are instrumental in making their actions bear fruit. (49)
१९ योग: कर्मसु कौशलम् (२।५०)
Endowed with equanimity, one sheds in this life both good and evil. Therefore, strive for the practice of this Yoga of equanimity. Skill lies in equanimity (Yoga) in actions. (50)
२० नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता (२।५७)
He who is unattached o everything, and meeting with good and evil, neither rejoices nor recoils, his mind is stable. (57)
२१ रसवर्जं रासोSप्यस्य परं दृष्ट्वा निवर्तते (२।५९)
Sense objects turn away from him who does not enjoy them with his senses; but the taste for them persists. This relish (of sense objects) also disappears in the case of the man of stable mind when he realizes the Supreme. (59)
२२ वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता (२।६१)
Therefore, having controlled all the senses and concentrating his mind, he should sit for meditation, devoting himself heart and soul to Me. For, he whose senses are under his control, is known to have a stable mind. (61)
२३ बुद्धिनाशात्प्रणश्यति (२।६३)
The man dwelling on sense-objects develops attachment for them; from attachment springs up desire, and from desire (unfulfilled) ensues anger. From anger arises delusion; from delusion, confusion of memory; from confusion of memory, loss of reason; and from loss of reason one goes to complete ruin. (63)
२४ प्रसादे सर्वदु:खानां हानिरस्योपजायते (२।६५)
With the attainment of such placidity of mind, all his sorrows come to an end; and the intellect of such a person of tranquil mind soon withdrawing itself from all sides, becomes firmly established in God (65)
२५ अशान्तस्य कुत: सुखम् (२।६६)
He who has not controlled his mind and senses can have no determinate intellect, nor contemplation. Without contemplation, he can have no peace; and how can there be happiness for one lacking peace of mind? (66)
२६ या निशा सर्वभूतानां तस्यां जागर्ति संयमी (२।६९)
That which is night to all beings, in that state of Divine Knowledge and Supreme Bliss the God realized Yogi keeps awake, and that (the ever-changing, transient worldly happiness) in which all beings keep awake, is night to the seer. (69)
२७ स शान्तिमाप्नोति न कामकामी (२।७०)
As the waters of different rivers enter the ocean, which, though full on all sides, remains undisturbed; likewise, he (in whom all enjoyments merge themselves without causing disturbance), attains peace; not he who hankers after such enjoyments. (70)