साङ्ख्य योग

Sañjaya said: Sri Krsna then addressed the following words to Arjuna, who was as mentioned before overwhelmed with pity, whose eyes were filled with tears and agitated, and who was full of sorrow.

Sri Bhagavan said: Arjuna, how has this i y infatuation overtaken you at this odd hour?: It is shunned by noble souls; neither will J bring heaven, nor fame, to you

Yield not to unmanliness, Arjuna; illdoes: it become you. Shaking off this paltry faint-heartedness stand up, O scorcher of enemies. (3) Os 2: AO COGS SOL eee

Arjuna said: How, Krsna, shall I fight Bhisma and Drona with arrows on the battlefield? They are worthy of deepest reverence, O destroyer of foes.

It is better to live on alms in this world without slaying these noble elders, because even after killing them we shall after all enjoy only blood-stained pleasures in the form of wealth and sense-enjoyments.

Wo do not even know which is preferable for us—to fight or not to fight; nor do we know whether we shall win or whether i they will conquer us. Those very sons of Dhrtarastra, killing whom we do not even S wish to live, stand in the enemy ranks. (6) KCC il PM

With my very being tainted by the vice of faint-heartedness and my mind puzzled with regard to duty, I am asking you. Tell me that which is decidedly good; I am Your disciple. Pray instruct me, who have put myself into: y Your hands

For even on obtaining undisputed sovereignty: and an affluent kingdom on this earth and lordship over the gods, Ido not see any means that can drive away the grief whichisdrying up my senses

Safijaya said: 0 king, having thus spoken k toSriKrsna, Arjuna again said to Him, “Iwill not fight,” and became silent. (9) i

Then, O Dhrtarastra, Sri Krsna, as if smiling addressed the following words to sorrowing Arjuna, in the midst of the two armies

Sri Bhagavan said:Arjuna, you grieveover: j those who should not be grieved for, and yet: speak like the learned; wise mendonotsorrow over the dead or the living. (ll

In fact, there was never a time when I was (6 not, or when you or these kings were not. Nor is it a fact that hereafter we shall allceaseto

Just as boyhood, youth and old age are attributed tothe soulthroughthisbody,even so it attains another body. The wisemandoes. « not get deluded about this

Oson of Kunti, the contacts between the Y senses and their objects, which give rise to the feeling of heat and cold, pleasure and pain etc., are transitory and fleeting; there fore, Arjuna, ignore them

Arjuna, the wise man to whom pain and xCE wy Ly? YY KZ y Bey OL S267 SSS — — — — SAIN AIT pleasure are alike, and who is not tormented by these contacts, becomes eligible for immortality

The unreal has no existence, and the real never ceases to be, the reality of both é has thus been perceived by the seers of truth. (6)

Know that alone to be imperishable, which pervades this universe; for no one has power to destroy this indestructible substance.

All these bodies pertaining to the imperish able, indefinable and eternal soul are spoken of as perishable; therefore, Arjuna, fight

He who regardeth this as a slayer, and he who thinketh he is slain, both of them are ignorant. He slayeth not, nor is he slain.

The soul is never born nor dies; nor does it become only after being born. For it is unborn eternal, everlasting and ancient; even though j the body is slain, the soul is not. (20)

Arjuna, the man who knows this soultobe imperishable, eternal and free from birthand decay,—how and whom will he cause to be killed, how and whom will he kill? (2l

As a man shedding worn-out garments takes other new ones, likewise the embodied soul, casting off worn-out bodies, enters into others which are new

Weapons cannot cut it, nor can fire burn 0 it;,. water cannot wet it nor can wind dry

For this soul is incapable of being cut; it is; proof against fire, impervious to water and 2 undriable as well. This soul is eternal omnipresent, immovable, constant and 2 verlasting. (24) 9 RWS SSS lt 2222 a UML lp PTET lp

This soul is unmanifest; it is unthinkable; and it is spoken of as immutable. Therefore, 4 knowing this as such, you should not grieve

And, Arjuna, if you should suppose this soul tobe subject to constant birth and death, even than you should not grieve like this

For in that case death is certain for the born, and rebirth is inevitable for the dead. You should not, therefore, grieve over the inevitable

Arjuna, before birth beings are not manifest to our human senses; at death they return to the unmanifest again. They are manifest only in the interin between birth and death. What occasion, then, for lamentation?

Arjuna, the man who knows this soul to be imperishable, eternal and free from birth and decay,—how and whom will he cause to be killed, how and whom will he kill? (21) प्रसंग — आत्मा का जो एक शरीर से सम्बन्ध छूटकर दूसरे शरीर से सम्बन्ध होता है, उसमें उसे अत्यन्त कष्ट होता है; अतः उसके लिये शोक करना कैसे अनुचित है? इस पर कहते हैं— तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही।। २२।। जैसे मनुष्य पुराने वस्त्रों को त्याग कर दूसरे नये वस्त्रों को ग्रहण करता है, वैसे ही जीवात्मा पुराने शरीरों को त्याग कर दूसरे नये शरीरों को प्राप्त होता है।। २२।। As a man shedding worn-out garments, takes other new ones, likewise the embodied soul, casting off worn-out bodies, enters into others which are new. (22) प्रसंग — इस प्रकार एक शरीर से दूसरे शरीर के प्राप्त होने में शोक करना अनुचित सिद्ध करके, अब भगवान् आत्मा का स्वरूप दुर्विज्ञेय होने के कारण पुनः तीन श्लोकों द्वारा प्रकारान्तर से उसकी नित्यता, निराकारता और निर्विकारता का प्रतिपादन करते हुए उसके विनाश की आशंका से शोक करना अनुचित सिद्ध करते हैं— न चैनं क्लेदयन्त्यापो न शोषयति मारुतः।। २३।। इस आत्मा को शस्त्रादि नहीं काट सकते, इसको आग नहीं जला सकती, इसको जल नहीं गला सकता और वायु नहीं सुखा सकता।। २३।। Weapons cannot cut it, nor can fire burn it; water cannot wet it nor can wind dry it. (23) नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः।। २४।। क्योंकि यह आत्मा अच्छेद्य है, यह आत्मा अदाह्य, अक्लेद्य और निःसन्देह अशोष्य है तथा यह आत्मा नित्य, सर्वव्यापी, अचल, स्थिर रहनेवाला और सनातन है।। २४।। For this soul is incapable of being cut; it is proof against fire, impervious to water and undriable as well. This soul is eternal, omnipresent, immovable, constant and everlasting. (24) तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि।। २५।। यह आत्मा अव्यक्त है, यह आत्मा अचिन्त्य है और यह आत्मा विकाररहित कहा जाता है। इससे हे अर्जुन! इस आत्मा को उपर्युक्त प्रकार से जानकर तू शोक करने के योग्य नहीं है अर्थात् तुझे शोक करना उचित नहीं है।। २५।। This soul is unmanifest; it is unthinkable; and it is spoken of as immutable. Therefore, knowing this as such, you should not grieve. (25) प्रसंग - उपर्युक्त श्लोकों में भगवान् ने आत्मा को अजन्मा और अविनाशी बतलाकर उसके लिये शोक करना अनुचित सिद्ध किया; अब दो श्लोकों द्वारा आत्मा को औपचारिक रूप से जन्मने-मरने वाला मानने पर भी उसके लिये शोक करना अनुचित है, ऐसा सिद्ध करते हैं- तथापि त्वं महाबाहो नैवं शोचितुमर्हसि।। २६।। किंतु यदि तू इस आत्मा को सदा जन्मने वाला तथा सदा मरनेवाला मानता हो, तो भी हे महाबाहो! तू इस प्रकार शोक करने को योग्य नहीं है।। २६।। And, Arjuna, if you should suppose this soul to be subject to constant birth and death, even than you should not grieve like this. (26) तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥२७॥ क्योंकि इस मान्यता के अनुसार जन्मे हुए की मृत्यु निश्चित है और मरे हुए का जन्म निश्चित है। इससे भी इस बिना उपाय वाले विषय में तू शोक करने के योग्य नहीं है॥२७॥ For in that case death is certain for the born, and rebirth is inevitable for the dead. You should not, therefore, grieve over the inevitable. (27) प्रसंग — पूर्व श्लोकों द्वारा जो आत्मा को नित्य, अजन्मा अविनाशी मानते हैं और जो सदा जन्मने-मरनेवाला मानते हैं, उन दोनों के मत से ही आत्मा के लिये शोक करना नहीं बनता—यह बात सिद्ध की गयी। अब अगले श्लोक में यह सिद्ध करते हैं कि प्राणियों के शरीरों को उद्देश्य करके भी शोक करना नहीं बनता— अव्यक्तनिधनान्येव तत्र का परिदेवना॥२८॥ हे अर्जुन! सम्पूर्ण प्राणी जन्म से पहले अप्रकट थे और मरने के बाद भी अप्रकट हो जाने वाले हैं, केवल बीच में प्रकट हैं; फिर ऐसी स्थिति में क्या शोक करना है?॥२८॥ Arjuna, before birth beings are not manifest to our human senses; at death they return to the unmanifest again. They are manifest only in the interin between birth and death. What occasion, then, for lamentation? (28) प्रसंग — आत्मतत्त्व अत्यन्त दुर्बोध होने के कारण उसे समझाने के लिये भगवान् ने उपर्युक्त श्लोकों द्वारा भिन्न-भिन्न प्रकार से उसके स्वरूप का वर्णन किया; अब अगले श्लोक में उस आत्मतत्त्व दर्शन, वर्णन और श्रवण की अलौकिकता और दुर्लभता का निरूपण करते हैं— आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्॥ २६॥ कोई एक महापुरुष ही इस आत्मा को आश्चर्य की भाँति देखता है और वैसे ही दूसरा कोई महापुरुष ही इसके तत्त्व का आश्चर्य की भाँति वर्णन करता है तथा दूसरा कोई अधिकारी पुरुष ही इसे आश्चर्य की भाँति सुनता है और कोई-कोई तो सुनकर भी इसको नहीं जानता॥ २६॥ Hardly anyone perceives this soul as marvellous, scarce another likewise speaks thereof as marvellous, and scarce another hears of it as marvellous; while there are some who know it not even on hearing of it.

Arjuna, this soul dwelling in the bodies of all can never be slain; therefore, you should not mourn for anyone. (30) c

Besides: considering your own duty too 4 you should not waver; for there is nothing nO ee Oe ic j more welcome for a man of the warrior class 3 than a righteous war. (3I

Arjuna, happy are the Ksatriyas who such an unsolicited opportunity for war; which opens the door to heaven

Now, if you refuse to fight this righteous ia war, then, shirking your duty and losing your Z reputation, you will incur sin

Nay, people will also pour undying ( infamy on you; and infamy brought on a” man enjoying popular esteem is worse than death

And the warrior-chiefs who thought highly of you, will now despise you, thinking that it i“ was fear which drove you from battle

And your enemies, disparaging yourmight will speak many unbecoming words; what can be more distressing than this? (36) RK

Die, and you will win heaven; conquer, and: you enjoy sovereignty of the earth; therefore, ( stand up, Arjuna, determined to fight

Treating alike victory anddefeat,gainand! loss, pleasure and pain, get ready for the 6 fight, then; fighting thus you will not incur

Arjuna, this attitude of mind has been presented to you from the point of view of Jñanayoga; now hear the same as presented from the standpoint of Karmayoga (the Yoga of selfless action). Equipped with this attitude of mind, you will be able to throw off completely the shackles of Karma.

In this path (of disinterested action) there result. Even a little practice of this discipline saves one from the terrible fear of birth and death

Arjuna, in this Yoga (of disinterested action): theintellect is determinate and directed singly towards one ideal; whereas the intellect of REY the undecided (ignorant men moved by desires) wandes in all directions, after innumerable

Arjuna, those who are full of worldly desir s N ny, and devoted to the letter of the Vedas, w look upon heaven, as the supreme goal a d S argue that there is nothing beyond heaven Yh are unwise. They utter flowery speech recommending many ritual of various kinds y for the attainment of pleasure and power yi, with rebirth as their fruit. Those whose minds are carried away by such words, and who are K Y deeply attached to pleasure and worldly power, cannot attain the determinate intellect concentrated on God. (42,43,44) fa a AERA

verses 42–44

Arjuna, those who are full of worldly desir s N ny, and devoted to the letter of the Vedas, w look upon heaven, as the supreme goal a d S argue that there is nothing beyond heaven Yh are unwise. They utter flowery speech recommending many ritual of various kinds y for the attainment of pleasure and power yi, with rebirth as their fruit. Those whose minds are carried away by such words, and who are K Y deeply attached to pleasure and worldly power, cannot attain the determinate intellect concentrated on God. (42,43,44) fa a AERA

verses 42–44

Arjuna, those who are full of worldly desir s N ny, and devoted to the letter of the Vedas, w look upon heaven, as the supreme goal a d S argue that there is nothing beyond heaven Yh are unwise. They utter flowery speech recommending many ritual of various kinds y for the attainment of pleasure and power yi, with rebirth as their fruit. Those whose minds are carried away by such words, and who are K Y deeply attached to pleasure and worldly power, cannot attain the determinate intellect concentrated on God. (42,43,44) fa a AERA

verses 42–44

Arjuna, the Vedas thus deal with evolutes? 4 of the three Gunas (modes of Prakriti); viz., U! worldly enjoyments and the means of attaining Y such enjoyments; be thou indifferent tothese enjoyments and their means, rising above; pairs of opposites like pleasur and pain etc., established in the Eternal Existence (God), y absolutely unconcerned about the supply of / i wants and the preservation of what has been WW y already attained, and self-controlled

Brahmana, who has obtained enlighten- ment, has the same use for all the Vedas as « one who stands at the brink of a sheet of — water overflowing on all sides has for a smal) Y reservoir of water

Your right is to work only, but never to the fruit thereof. Be not instrumental in making your actions bear fruit, nor let your 4 attachment be to inaction. (47)) S

Arjuna, perform your duties established S in Yoga, renouncing attachment, and even- ( tempered in success and failure; envenness Gas of temper is called Yoga

Action (with a selfish motive) is far inferior Z to this Yoga in the form of equanimity. Do you ( seek refuge in this equipoise of mind, Arjuna; y for poor and wretched are those who are instrumental in making their actions bear fruit. 49 y

Endowed with equanimity, one sheds in y this life both good and evil. Therefore, strive for the practice of this Yoga of equanimity Skill in action lies in (the practice of this) y Yoga. eGo 9 ———YU MDA.E.3 TK. E

For wise men possessing an equiposied i's mind, renouncing the fruit of actions and freed from the shackles of birth, attain the 4 blissful supreme state

When your mind will have fully crossed! the more of delusion, you will then grow indifferent to the enjoyments of this world and the next that have been heard of as well y as to those that are yet to be heard of

When your intellect, confused by hearing y conflicting statements, will rest, steady and undistracted (in meditation) on God, ( you will then attain Yoga (for lasting union with God

At Arjuna said: Krsna, what is the definition — mark) of a God-realized soul, stable to mind and established in Samadhi (perfect tranquillity of mind)? How does the man of: stable mind speak, how does he sit, how does he walk

Sri Bhagavan said: Arjuna, when one t thoroughly dismisses all cravings of the mind, and is satisfied in the self through (the joy of) the self, then he is called stable of

The sage, whose mind remains unperturbed i amid sorrows, whose thirst for pleasure has altogether disappeared, and whois freefrom. Z passion, fear and anger, is called stale of 2 mind, (56) ie

He who is unattached to everything, and C meeting with good and evil, neither rejoices. 2 nor recoils, his mind is stable. (57) Vv SSSA SS ei illlllltmmcaldllidllddraruiddddldin

When like a tortoise, which draws in its limbs from all directions, he withdraws his y 7 senses from.the sense-objects, his mind is should be considered as) stable

OReKEX “LY & 58 YY, Ke: Ya aes I ONNN S SSS FS wes FS NSS SM ln SAU le UY ROTI Ta Sense-objects turn away from him, who does not enjoy them with his senses; but the if taste forthem persists. This relish also disappears; in the case of the man of stable mind when he / sees the Supreme. (59) he

Turbulent by nature, the senses even of a wise man, whois practising self-control, forcibly Y carry away his mind, Arjuna. (60) ¢

KO: KO Y NNO AAG Ss 2220 NN ¥ SSS voy Sage ESOS EP ae A 00 20004 2645. f 2 Therefore, having controlled them all and) collecting his mind one should sit for meditation! devoting oneself heart andsoultoMe.Forhe whose senses are mastered is known to have astable mind.: (6) ta

The man dwelling on sense-objects Kc developsattachmentforthem;fromattachment; springs up desire, and from desire (unfulfilled) ensues anger

From anger arises infatuation; from l A infatuation, confusion of memory; from confusion fe of memory, loss of reason; and from loss of Feason one goes to complete ruin

But the self-controlled practicant, while enjoying the various sense-objects through his senses, which are disciplined and free ~ from likes and dislikes, attains placidity of ES

With the attainment of such placidity of mind, all his sorrows cometoanend;andthe ini llect of such a person of tranquil mind soon withdrawing itself from all sides becomes firmly established in God

He who has not controlled his mind 5 and senses can have no reason; nor can such an undisciplined man think of God. the Y unthinking man can have no peace; and how BESS SSS as ty TV cH 4 2 can there be happiness for one lacking peace of mind

As the wind carries away a boat upon the waters, even so of the senses moving among: sense-objects, the one to which the mind is. y joined takes away his discrimination. (67)

Therefore, Arjuna, he whose senses are / Xo Le 22222 KG 26 ON Sey 222 MLS PLES EIN 444 9 LIM a EERIE (ALOT ATT 772 restrained from their objects, is: said to have a stable mind

That which is night to all beings, in that i state (of Divine Knowledge andsupreme Bliss) ° the God-realized Yogi keeps awake. And that theever-changing, transient worldly happiness) in which all beings keep awake is night to the a seer. (69) 5y

As the waters of different rivers enter the ocean, which though full on all sides remains undisturbed, likewise he is whom all enjoy Y) ments merge themselves attains peace; not Zz he who hankers after such enjoyments

He who has given up all desires, and moves Ne free from attachment, egoism and thirst for 5 ejoyment attains peace. (7) y

Arjuna, such is the state of the God-realized ( sou!; having reached this state, he overcomes delusion. And established in this state,even f at the last moment, he attains Brahmic Ge Bliss. (72) ary fedtatseqra: LESLIE CE oT RS