The second chapter of the Bhagavad Gita is Sankhya Yoga. This is the most important chapter of the Bhagavad Gita as Lord Krishna condenses the teachings of the entire Gita in this chapter. This chapter is the essence of the entire Gita. \nSankhya Yoga can be categorized into 4 main topics – \n1. Arjuna completely surrenders himself to Lord Krishna and accepts his position as a disciple and Krishna as his Guru. He requests Krishna to guide him on how to dismiss his sorrow.\n2. Explanation of the main cause of all grief, which is ignorance of the true nature of Self.\n3. Karma Yoga – the discipline of selfless action without being attached to its fruits.\n4. Description of a Perfect Man – One whose mind is steady and one-pointed

slok:’2.1′,

‘sañjaya uvāca . taṃ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam . viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ ||2-1||’,

‘2.1 Sanjaya said To him who was thus overcome with pity and who was despondent, with eyes full of tears and agitated, Madhusudana (the destroyer of Madhu) or Krishna spoke these words.’,

slok:’2.2′,

‘śrībhagavānuvāca . kutastvā kaśmalamidaṃ viṣame samupasthitam . anāryajuṣṭamasvargyamakīrtikaramarjuna ||2-2||’,

‘2.2 The Blessed Lord said Whence is this perilous strait come upon thee, this dejection which is unworthy of you, disgraceful, and which will close the gates of heaven upon you, O Arjuna?’,

slok:’2.3′,

‘klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate . kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa ||2-3||’,

‘2.3 Yield not to impotence, O Arjuna, son of Pritha. It does not befit thee. Cast off this mean weakness of the heart! Stand up, O scorcher of the foes!’,

slok:’2.4′,

‘arjuna uvāca . kathaṃ bhīṣmamahaṃ saṅkhye droṇaṃ ca madhusūdana . iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana ||2-4||’,

‘2.4 Arjuna said How, O Madhusudana, shall I fight in battle with arrows against Bhishma and Drona, who are fit to be worshipped, O destroyer of enemies?’,

slok:’2.5′,

‘gurūnahatvā hi mahānubhāvān śreyo bhoktuṃ bhaikṣyamapīha loke . hatvārthakāmāṃstu gurūnihaiva bhuñjīya bhogān rudhirapradigdhān ||2-5||’,

‘2.5 Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I kill them, even in this world all my enjoyments of wealth and fulfilled desires will be stained with (their) blood.’,

slok:’2.6′,

‘na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ . yāneva hatvā na jijīviṣāmaḥ te.avasthitāḥ pramukhe dhārtarāṣṭrāḥ ||2-6||’,

‘2.6 I can hardly tell which will be better, that we should coner them or that they should coner us. Even the sons of Dhritarashtra, after slaying whom we do not wish to live, stand facing us.’,

slok:’2.7′,

‘kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṃ dharmasammūḍhacetāḥ . yacchreyaḥ syānniścitaṃ brūhi tanme śiṣyaste.ahaṃ śādhi māṃ tvāṃ prapannam ||2-7||’,

‘2.7 My heart is overpowered by the taint of pity; my mind is confused as to duty. I ask Thee: Tell me decisively what is good for me. I am Thy disciple. Instruct me who has taken refuge in Thee.’,

slok:’2.8′,

‘na hi prapaśyāmi mamāpanudyād yacchokamucchoṣaṇamindriyāṇām . avāpya bhūmāvasapatnamṛddhaṃ rājyaṃ surāṇāmapi cādhipatyam ||2-8||’,

‘2.8 I do not see that it would remove this sorrow that burns up my senses, even if I should attain prosperous and unrivalled dominion on earth or lordship over the gods.’,

slok:’2.9′,

‘sañjaya uvāca . evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapaḥ . na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha ||2-9||’,

‘2.9 Sanjaya said Having spoken thus to Hrishikesha (the Lord of the senses), Arjuna (the coneror of sleep), the destroyer of foes, said to Krishna, “I will not fight” and became silent.’,

slok:’2.10′,

‘tamuvāca hṛṣīkeśaḥ prahasanniva bhārata . senayorubhayormadhye viṣīdantamidaṃ vacaḥ ||2-10||’,

‘2.10 To him who was despondent in the midst of the two armies, Krishna, as if smiling, O Bharata, spoke these words.’,

slok:’2.11′,

‘śrībhagavānuvāca . aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase . gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ ||2-11||’,

‘2.11 The Blessed Lord said Thou hast grieved for those that should not be grieved for, yet thou speakest words of wisdom. The wise grieve neither for the living nor for the dead.’,

slok:’2.12′,

‘na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ . na caiva na bhaviṣyāmaḥ sarve vayamataḥ param ||2-12||’,

‘2.12 Nor at any time indeed was I not, nor thou, nor these rulers of men, nor verily shall we ever cease to be hereafter.’,

slok:’2.13′,

‘dehino.asminyathā dehe kaumāraṃ yauvanaṃ jarā . tathā dehāntaraprāptirdhīrastatra na muhyati ||2-13||’,

‘2.13 Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does it pass into another body; the firm man does not grieve thereat.’,

slok:’2.14′,

‘mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ . āgamāpāyino.anityāstāṃstitikṣasva bhārata ||2-14||’,

‘2.14 The contacts of the senses with the objects, O son of Kunti, which cause heat and cold, pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, O Arjuna.’,

slok:’2.15′,

‘yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha . samaduḥkhasukhaṃ dhīraṃ so.amṛtatvāya kalpate ||2-15||’,

‘2.15 That firm man whom, surely, these afflict not, O chief among men, to whom pleasure and pain are the same, is fit for attaining immortality.’,

slok:’2.16′,

‘nāsato vidyate bhāvo nābhāvo vidyate sataḥ . ubhayorapi dṛṣṭo.antastvanayostattvadarśibhiḥ ||2-16||’,

‘2.16 The unreal hath no being; there is non-being of the real; the truth about both has been seen by the knowers of the Truth (or the seers of the Essence).’,

slok:’2.17′,

‘avināśi tu tadviddhi yena sarvamidaṃ tatam . vināśamavyayasyāsya na kaścitkartumarhati ||2-17||’,

‘2.17 Know that to be indestructible, by Which all this is pervaded. None can cause the destruction of That, the Imperishable.’,

slok:’2.18′,

‘antavanta ime dehā nityasyoktāḥ śarīriṇaḥ . anāśino.aprameyasya tasmādyudhyasva bhārata ||2-18||’,

‘2.18 These bodies of the embodied Self, Which is eternal, indestructible and immeasurable, are said to have an end. Therefore fight, O Arjuna.’,

slok:’2.19′,

‘ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam ubhau tau na vijānīto nāyaṃ hanti na hanyate ||2-19||’,

‘2.19 He who takes the Self to be the slayer and he who thinks It is slain, neither of them ï1knowsï1. It slays not, nor is It slain.’,

slok:’2.20′,

‘na jāyate mriyate vā kadācin nāyaṃ bhūtvā bhavitā vā na bhūyaḥ . ajo nityaḥ śāśvato.ayaṃ purāṇo na hanyate hanyamāne śarīre ||2-20||’,

‘2.20 It is not born, nor does It ever die; after having been, It again ceases not to be; unborn, eternal, changeless and ancient, It is not killed when the body is killed.’,

slok:’2.21′,

‘vedāvināśinaṃ nityaṃ ya enamajamavyayam . kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam ||2-21||’,

‘2.21 Whosoever knows It to be indestructible, eternal, unborn and inexhaustible, how can that man slay, O Arjuna, or cause to be slain?’,

slok:’2.22′,

‘vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro.aparāṇi . tathā śarīrāṇi vihāya jīrṇāni anyāni saṃyāti navāni dehī ||2-22||’,

‘2.22 Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others which are new.’,

slok:’2.23′,

‘nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ . na cainaṃ kledayantyāpo na śoṣayati mārutaḥ ||2-23||’,

‘2.23 Weapons cut It not, fire burns It not, water wets It not, wind dries It not.’,

slok:’2.24′,

‘acchedyo.ayamadāhyo.ayamakledyo.aśoṣya eva ca . nityaḥ sarvagataḥ sthāṇuracalo.ayaṃ sanātanaḥ ||2-24||’,

‘2.24 This Self cannot be cut, burnt, wetted, nor dried up. It is eternal, all-pervading, stable, immovable and ancient.’,

slok:’2.25′,

‘avyakto.ayamacintyo.ayamavikāryo.ayamucyate . tasmādevaṃ viditvainaṃ nānuśocitumarhasi ||2-25||’,

‘2.25 This (Self) is said to be unmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, thou shouldst not grieve.’,

slok:’2.26′,

‘atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam . tathāpi tvaṃ mahābāho naivaṃ śocitumarhasi ||2-26||’,

‘2.26 But even if thou thinkest of It as being constantly born and constantly dying, even then, O mighty-armed, thou shouldst not grieve.’,

slok:’2.27′,

‘jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca . tasmādaparihārye.arthe na tvaṃ śocitumarhasi ||2-27||’,

‘2.27 For certain is death for the born, and certain is birth for the dead; therefore, over the inevitable thou shouldst not grieve.’,

slok:’2.28′,

‘avyaktādīni bhūtāni vyaktamadhyāni bhārata . avyaktanidhanānyeva tatra kā paridevanā ||2-28||’,

‘2.28 Beings are unmanifested in their beginning, manifested in their middle state, O Arjuna, and unmanifested again in their end. What is there to grieve about?’,

slok:’2.29′,

‘āścaryavatpaśyati kaścidenam āścaryavadvadati tathaiva cānyaḥ . āścaryavaccainamanyaḥ śṛṇoti śrutvāpyenaṃ veda na caiva kaścit ||2-29||’,

‘2.29 One sees This (the Self) as a wonder; another speaks of It as a wonder; another hears of It as a wonder; yet having heard, none understands It at all.’,

slok:’2.30′,

‘dehī nityamavadhyo.ayaṃ dehe sarvasya bhārata . tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi ||2-30||’,

‘2.30 This, the Indweller in the body of everyone, is ever indestructible, O Arjuna; therefore, thou shouldst not grieve for any creature.’,

slok:’2.31′,

‘svadharmamapi cāvekṣya na vikampitumarhasi . dharmyāddhi yuddhācchreyo.anyatkṣatriyasya na vidyate ||2-31||’,

‘2.31 Further, having regard to thy duty, shouldst not waver, for there is nothing higher for a Kshatriya than a righteous war.’,

slok:’2.32′,

‘yadṛcchayā copapannaṃ svargadvāramapāvṛtam . sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam ||2-32||’,

‘2.32 Happy are the Kshatriyas, O Arjuna! who are called upon to fight in such a battle that comes of itself as an open door to heaven.’,

slok:’2.33′,

‘atha cettvamimaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi . tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi ||2-33||’,

‘2.33 But if thou wilt not fight this righteous war, then having abandoned thine own duty and fame, thou shalt incur sin.’,

slok:’2.34′,

‘akīrtiṃ cāpi bhūtāni kathayiṣyanti te.avyayām . sambhāvitasya cākīrtirmaraṇādatiricyate ||2-34||’,

‘2.34 People, too, will recount thy everlasting dishonour; and to one who has been honoured, dishonour is worse than death.’,

slok:’2.35′,

‘bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ . yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam ||2-35||’,

‘2.35 The great car-warriors will think that thou hast withdrawn from the battle through fear; and thou wilt be lightly held by them who have thought much of thee.’,

slok:’2.36′,

‘avācyavādāṃśca bahūnvadiṣyanti tavāhitāḥ . nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim ||2-36||’,

‘2.36 Thy enemies also, cavilling at thy power, will speak many abusive words. What is more painful than this?’,

slok:’2.37′,

‘hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm . tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ ||2-37||’,

‘2.37 Slain, thou wilt obtain heaven; victorious, thou wilt enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight.’,

slok:’2.38′,

‘sukhaduḥkhe same kṛtvā lābhālābhau jayājayau . tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi ||2-38||’,

‘2.38 Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle for the sake of battle; thus thou shalt not incur sin.’,

slok:’2.39′,

‘eṣā te.abhihitā sāṅkhye buddhiryoge tvimāṃ śṛṇu . buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi ||2-39||’,

‘2.39 This, which has been taught to thee, is wisdon concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, thou shalt cast off the bonds of action.’,

slok:’2.40′,

‘nehābhikramanāśo.asti pratyavāyo na vidyate . svalpamapyasya dharmasya trāyate mahato bhayāt ||2-40||’,

‘2.40 In this there is no loss of effort, nor is there any harm (production of contrary results or transgression). Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear.’,

slok:’2.41′,

‘vyavasāyātmikā buddhirekeha kurunandana . bahuśākhā hyanantāśca buddhayo.avyavasāyinām ||2-41||’,

‘2.41 Here, O joy of the Kurus, there is but a single one-pointed determination; many-branched and endless are the thoughts of the irresolute.’,

slok:’2.42′,

‘yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ . vedavādaratāḥ pārtha nānyadastīti vādinaḥ ||2-42||’,

‘2.42 Flowery speech is uttered by the unwise, taking pleasure in the eulogising words of the Vedas, O Arjuna, saying, “There is nothing else.”‘,

slok:’2.43′,

‘kāmātmānaḥ svargaparā janmakarmaphalapradām . kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati ||2-43||’,

‘2.43 Full of desires, having heaven as their goal, (they utter speech which is directed to ends) leading to new births as the result of their works, and prescribe various methods abounding in specific actions, for the attainment of pleasure and power.’,

slok:’2.44′,

‘bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām . vyavasāyātmikā buddhiḥ samādhau na vidhīyate ||2-44||’,

‘2.44 For those who are attached to pleasure and power, whose minds are drawn away by such teaching, ï1thatï1 determinate reason is not formed which is steadily bent on meditation and Samadhi (superconscious state).’,

slok:’2.45′,

‘traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna . nirdvandvo nityasattvastho niryogakṣema ātmavān ||2-45||’,

‘2.45 The Vedas deal with the three attributes (of Nature); be thou above these three attributes. O Arjuna, free yourself from the pairs of opposites, and ever remain in the ality of Sattva (goodness), freed from (the thought of) acisition and preservation, and be established in the Self.’,

slok:’2.46′,

‘yāvānartha udapāne sarvataḥ samplutodake . tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ ||2-46||’,

‘2.46 To the Brahmana who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood.’,

slok:’2.47′,

‘karmaṇyevādhikāraste mā phaleṣu kadācana . mā karmaphalaheturbhūrmā te saṅgo.astvakarmaṇi ||2-47||’,

‘2.47 Thy right is to work only, but never with its fruits; let not the fruits of action be thy motive, nor let thy attachment be to inaction.’,

slok:’2.48′,

‘yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya . siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate ||2-48||’,

‘2.48 Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure. Evenness of mind is called Yoga.’,

slok:’2.49′,

‘dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya . buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ ||2-49||’,

‘2.49 Far lower than the Yoga of wisdon is action, O Arjuna. Seek thou refuge in wisdom; wretched are they whose motive is the fruit.’,

slok:’2.50′,

‘buddhiyukto jahātīha ubhe sukṛtaduṣkṛte . tasmādyogāya yujyasva yogaḥ karmasu kauśalam ||2-50||’,

‘2.50 Endowed with wisdom (evenness of mind), one casts off in this life both good and evil deeds; therefore, devote thyself to Yoga; Yoga is skill in action.’,

slok:’2.51′,

‘karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ . janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam ||2-51||’,

‘2.51 The wise, possessed of knowledge, having abandoned the fruits of their actions, and being freed from the fetters of birth, go to the place which is beyond all evil.’,

slok:’2.52′,

‘yadā te mohakalilaṃ buddhirvyatitariṣyati . tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca ||2-52||’,

‘2.52 When thy intellect crosses beyond the mire of delusion, then thou shalt attain to indifference as to what has been heard and what has yet to be heard.’,

slok:’2.53′,

‘śrutivipratipannā te yadā sthāsyati niścalā . samādhāvacalā buddhistadā yogamavāpsyasi ||2-53||’,

‘2.53 When thy intellect, which is perplexed by the Veda text, which thou hast read, shall stand immovable and steady in the Self, then thou shalt attain Self-realisation.’,

slok:’2.54′,

‘arjuna uvāca . sthitaprajñasya kā bhāṣā samādhisthasya keśava . sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim ||2-54||’,

‘2.54 Arjuna said What, O Krishna, is the description of him who has steady wisdom, and is merged in the superconscious state? How does one of steady wisdom speak, how does he sit, how does he walk?’,

slok:’2.55′,

‘śrībhagavānuvāca . prajahāti yadā kāmānsarvānpārtha manogatān . ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate ||2-55||’,

‘2.55 The Blessed Lord said When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom.’,

slok:’2.56′,

‘duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ . vītarāgabhayakrodhaḥ sthitadhīrmunirucyate ||2-56||’,

‘2.56 He whose mind is not shaken by adversity, who does not hanker after pleasures, and is free from attachment, fear and anger, is called a sage of steady wisdom.’,

slok:’2.57′,

‘yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham . nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ||2-57||’,

‘2.57 He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices not hastes, his wisdom is fixed.’,

slok:’2.58′,

‘yadā saṃharate cāyaṃ kūrmo.aṅgānīva sarvaśaḥ . indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ||2-58||’,

‘2.58 When, like the tortoise which withdraws on all sides its limbs, he withdraws his senses from the sense-objects, then his wisdom becomes steady.’,

slok:’2.59′,

‘viṣayā vinivartante nirāhārasya dehinaḥ . rasavarjaṃ raso.apyasya paraṃ dṛṣṭvā nivartate ||2-59||’,

‘2.59 The objects of the senses turn away from the abstinent man leaving the longing (behind); but his longing also turns away on seeing the Supreme.’,

slok:’2.60′,

‘yatato hyapi kaunteya puruṣasya vipaścitaḥ . indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ||2-60||’,

‘2.60 The turbulent senses, O Arjuna, do violently carry away the mind of a wise man though he be striving (to control them).’,

slok:’2.61′,

‘tāni sarvāṇi saṃyamya yukta āsīta matparaḥ . vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ||2-61||’,

‘2.61 Having restrained them all he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.’,

slok:’2.62′,

‘dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate . saṅgātsañjāyate kāmaḥ kāmātkrodho.abhijāyate ||2-62||’,

‘2.62 When a man thinks of the objects, attachment for them arises; from attachment desire is born; from desire anger arises.’,

slok:’2.63′,

‘krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ . smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati ||2-63||’,

‘2.63 From anger comes delusion; from delusion loss of memory; from loss of memory the destruction of discrimination; from the destruction of discrimination he perishes.’,

slok:’2.64′,

‘rāgadveṣavimuktaistu viṣayānindriyaiścaran . orviyuktaistu ātmavaśyairvidheyātmā prasādamadhigacchati ||2-64||’,

‘2.64 But the self-controlled man, moving among the objects with the senses under restraint and free from attraction and repulsion, attains to peace.’,

slok:’2.65′,

‘prasāde sarvaduḥkhānāṃ hānirasyopajāyate . prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate ||2-65||’,

‘2.65 In that peace all pains are destroyed; for the intellect of the tranil-minded soon becomes steady.’,

slok:’2.66′,

‘nāsti buddhirayuktasya na cāyuktasya bhāvanā . na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ||2-66||’,

‘2.66 There is no knowledge of the Self to the unsteady and to the unsteady no meditation is possible, and to the unmeditative there can be no peace, and to the man who has no peace, how can there be happiness?’,

slok:’2.67′,

‘indriyāṇāṃ hi caratāṃ yanmano.anuvidhīyate . tadasya harati prajñāṃ vāyurnāvamivāmbhasi ||2-67||’,

‘2.67 For the mind, which follows in the wake of the wandering senses, carries away his discrimination, as the wind (carries away) a boat on the waters.’,

slok:’2.68′,

‘tasmādyasya mahābāho nigṛhītāni sarvaśaḥ . indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ||2-68||’,

‘2.68 Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense-objects.’,

slok:’2.69′,

‘yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī . yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ||2-69||’,

‘2.69 That which is night to all beings, in that the self-controlled man is awake; when all beings are awake, that is night for the Muni (sage) who sees.’,

slok:’2.70′,

‘āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat . tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī ||2-70||’,

‘2.70 He attains peace into whom all desires enter as waters enter the ocean which, filled from all sides, remains unmoved; but not the man who is full of desires.’,

slok:’2.71′,

‘vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ . nirmamo nirahaṅkāraḥ sa śāntimadhigacchati ||2-71||’,

‘2.71 That man attains peace who, abandoning all desires, moves about without longing, without the sense of mine and without egoism.’,

slok:’2.72′,

‘eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati . sthitvāsyāmantakāle.api brahmanirvāṇamṛcchati ||2-72||’,

‘2.72 This is the Brahmic seat (eternal state), O son of Pritha. Attaining to this, none is deluded. Being established therein, even at the end of life, one attains to oneness with Brahman.’,

slok:’2.73′,

‘OM tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde sāṅkhyayogo nāma dvitīyo.adhyāyaḥ ||2-73||’,

‘Swami Sivananda did not comment on this sloka’,