Illustration for Chapter 2

Chapter 2

The Yoga of Wisdom

सांख्ययोग

Arjuna is still sad and confused, so Krishna begins to teach him. Krishna explains that the soul never dies — it simply moves from one body to another, like changing old clothes for new ones. He tells Arjuna to do his duty without worrying about winning or losing. This is the chapter where Krishna's great teaching truly begins.

✶ Art Style: Gond from Madhya Pradesh Learn more

Gond art comes from the Gond people of Madhya Pradesh, one of India's largest tribal communities. Using fine dots, dashes, and flowing lines, Gond artists fill every shape — trees, birds, fish, tigers — with intricate internal patterns that seem to reveal hidden structures within nature. A tree is not just a tree but a universe of tiny dots pulsing with life. The style connects all living things through organic, flowing forms, reflecting the Gond belief that everything in nature has a spirit. Traditionally painted on mud walls and floors, today Gond art is recognised as one of India's most distinctive contemporary folk traditions.

Signature Elements

• Intricate dot-and-dash internal patterns
• Flowing organic shapes connecting all forms
• Bold black outlines with vibrant fills
• Nature-centric motifs (trees, birds, fish, animals)

Did you know?

Gond artists believe that viewing a good painting brings good luck! The legendary Gond artist Jangarh Singh Shyam was discovered painting the walls of his village and went on to exhibit his work in galleries across the world, bringing this ancient tribal art to international fame.

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥

Sanjaya said: To Arjuna, who was thus overcome with pity, whose eyes were filled with tears and who was full of despair, Madhusudana (Krishna) spoke these words.

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥

The Blessed Lord said: Where has this foul weakness come from, Arjuna — now, at the worst possible moment? This is beneath you. It is unworthy of anyone who calls himself noble. It will not lead you to heaven. It will bring you nothing but disgrace.

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

Do not give in to cowardice, O Partha — it is beneath you! Throw off this petty, small-hearted weakness. Stand up, scorcher of foes!

कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन॥

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

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

It would be better to live in this world by begging than to slay these great-souled teachers. Even though they desire wealth, they are my teachers. If I kill them, all my enjoyments in this life will be stained with blood.

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

We do not know which is better for us — to conquer them or be conquered by them. The sons of Dhritarashtra, whom if we killed we would not wish to live, stand arrayed before us.

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

My nature is afflicted by the weakness of pity. My mind is confused about what is right. I ask You — tell me decisively what is best for me. I am Your disciple. Teach me, for I have surrendered to You.

न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम्॥

I do not see what could remove this grief that is drying up my senses, even if I were to obtain a prosperous and unrivalled kingdom on earth, or even lordship over the gods.

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥

Sanjaya said: Having spoken thus to Hrishikesha (Krishna), Gudakesha (Arjuna), the scorcher of foes, said to Govinda, "I will not fight," and became silent.

तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥

O Bharata (Dhritarashtra), to him who was thus grieving between the two armies, Hrishikesha (Krishna), as if smiling, spoke these words.

श्रीभगवानुवाच। अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥

The Blessed Lord said: You grieve for those who should not be grieved for, yet you speak as though you are wise. The wise grieve neither for the living nor for the dead.

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

There was never a time when I did not exist, nor you, nor these rulers of men. Nor will there ever be a time when all of us shall cease to be.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥

As the embodied soul passes through childhood, youth, and old age in this body, so it passes into another body. The wise one is not deluded by this.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥

O son of Kunti, the contact of senses with objects gives rise to cold and heat, pleasure and pain. They come and go, impermanent. Endure them, O Bharata.

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

O best among men, the person whom these do not disturb, equal in pleasure and pain — that one is fit for immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥

The unreal has no existence; the real never ceases to be. The truth about both has been perceived by the seers of truth.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति॥

Know that to be indestructible by which all this is pervaded. No one can destroy the imperishable.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥

These bodies are perishable, but the soul is eternal, indestructible, immeasurable. Therefore fight, O Bharata.

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

One who thinks the soul kills, one who thinks it is killed — both are ignorant. The soul neither kills nor is killed.

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

The soul is never born, never dies. Having been, it never ceases to be. Unborn, eternal, ever-existing, primeval — it is not slain when the body is slain.

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

How can one who knows the soul is indestructible, eternal, unborn, and imperishable — how can that person cause anyone to be slain or slay anyone?

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

As a person casts off worn-out clothes and puts on new ones, so does the soul cast off worn-out bodies and enter new ones.

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

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

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥

This soul is unbreakable, cannot be burned, cannot be dissolved, cannot be dried — it is eternal, all-pervading, stable, immovable, primeval.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥

The soul is said to be invisible, unthinkable, immutable — knowing this, you should not grieve.

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

Even if you believe the soul is constantly born and constantly dies, O mighty-armed Arjuna, even then you should not grieve.

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

For the born, death is certain; for the dead, birth is certain. Therefore you should not grieve over what is unavoidable.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना॥

Beings are unmanifest before birth, manifest in the middle, and unmanifest again after death. What is there to grieve about in this?

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

Some see the soul as a wonder, some speak of it as a wonder, some hear of it as a wonder — and yet even after hearing, none truly understands it.

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

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

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥

Considering your own dharma as a warrior, you should not waver. For a Kshatriya, there is nothing better than a righteous battle.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥

Happy are the warriors, O Partha, who find such a battle coming unsought — it opens 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 war, then abandoning your own duty and honor, you will incur sin.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते॥

People will speak of your everlasting dishonor. And for one who has been honored, dishonor is worse than death.

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

The great warriors will think you withdrew from battle out of fear. Those who once held you in high esteem will hold you in contempt.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्॥

Your enemies will speak many unspeakable words, scorning your strength. What could be more painful than that?

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

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

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

Treating alike pleasure and pain, gain and loss, victory and defeat — engage in battle. Thus you shall incur no sin.

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

This wisdom has been taught to you from the standpoint of Sankhya (knowledge). Now hear it from the standpoint of Yoga (action) — endowed with which understanding, O Partha, you shall cast off the bondage of action.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥

In this path no effort is ever wasted, and no adverse result is produced. Even a little of this practice saves one from great fear.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥

The resolute intellect is one-pointed, O descendant of Kuru. But the thoughts of the irresolute are many-branched and endless.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥

There are people who take the beautiful words of the Vedas and see only rituals and rewards in them — missing the deeper wisdom within. These undiscerning ones proclaim that there is nothing beyond ritual and reward.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥

Full of desires, with heaven as their highest goal, they prescribe elaborate rituals aimed at pleasure and power — which lead only to rebirth.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥

For those whose minds are carried away by such talk, who are deeply attached to pleasure and power — their resolute intellect is not established in samadhi.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥

The Vedas deal with the three gunas. Rise above them, O Arjuna. Be free from duality, ever established in purity, beyond the urge to acquire and preserve — be established in the Self.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥

As useful as a small well is when there is water flooding everywhere — that is the value of all the Vedas to the one who has realized the truth.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥

You have a right to action alone, never to its fruits. Do not let the fruit of action be your motive. Nor let there be attachment to inaction.

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

Perform action established in yoga, abandoning attachment, being equal in success and failure, O Dhananjaya. Equanimity is called yoga.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥

Action performed for results is far inferior to action performed with equanimity of intellect, O Dhananjaya. Seek refuge in wisdom. Pitiful are those motivated by results.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥

One with equanimous intellect casts off both good and bad results in this very life. Therefore strive for yoga — yoga is skill in action. Here "skill" does not mean cleverness or technique — it means the art of acting with full attention while remaining unattached to the outcome.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥

The wise, endowed with equanimous intellect, renouncing the fruits born of action, are freed from the bondage of rebirth and reach a state beyond all sorrow.

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

When your intellect crosses the dense thicket of delusion, you will become indifferent to what has been heard and what is yet to be heard.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥

When your intellect, now confused by conflicting scriptures, shall stand firm and unwavering in samadhi — then you will have attained yoga.

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

Arjuna said: What is the description of one of steady wisdom, who is established in deep meditation, O Keshava? How does such a person speak? How does one sit? How does one walk?

श्रीभगवानुवाच। प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥

The Blessed Lord said: When one gives up all desires of the mind, O Partha, and is content in the Self alone — that one is called a person of steady wisdom.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥

Undisturbed by sorrow, without craving for pleasure, free from attachment, fear, and anger — that sage is called one of steady wisdom.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥

One without attachment everywhere, who neither rejoices excessively nor hates when obtaining good or evil — that one's wisdom is established.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥

When one withdraws the senses from sense objects completely, as a tortoise draws its limbs into its shell — that one's wisdom is steady.

विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥

Sense objects turn away from the abstinent soul, but the taste for them lingers. Even that taste ceases upon seeing the Supreme.

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

O son of Kunti, the turbulent senses forcibly carry away the mind even of a wise person who is striving hard.

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

Having restrained all the senses, one should sit focused with Me as the supreme goal. One whose senses are under control — that one's wisdom is steady.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते॥

Thinking of sense objects, one develops attachment. From attachment arises desire. From desire arises anger.

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥

From anger comes delusion; from delusion, loss of memory; from loss of memory, destruction of intellect; from that, one perishes.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥

But the self-controlled, moving among sense objects with senses free from attraction and aversion — such a one attains serenity.

प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥

In that serenity, all sorrows are destroyed. For the serene-minded, the intellect soon becomes firmly established.

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

There is no wisdom for the undisciplined, no meditation for the unsteady, no peace for the unmeditative — and for the peaceless, how can there be happiness?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥

The mind that follows the wandering senses carries away wisdom, as wind carries a ship on water.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥

Therefore, O mighty-armed, one whose senses are completely restrained from their objects — that one's wisdom is steady.

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

What is night to all beings, the disciplined one is awake in that. What all beings are awake in, that is night to the seeing sage.

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

As the ocean remains calm even though waters flow into it from all sides — so one whom desires enter without disturbing attains peace, not the desirer of desires.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहङ्कारः स शान्तिमधिगच्छति॥

One who gives up all desires, moves without craving, without "mine-ness," without ego — that one attains peace.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥

This is the state of Brahman, O Partha. Attaining this, one is never deluded again. Established in this even at the hour of death, one reaches the liberation of Brahman.