Sankhya Yoga

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ 2:1॥

To Arjuna, whose eyes brimmed with tears, deeply moved by compassion and lost in melancholy, Madhusudana, spoke the following words: (2:1)

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ 2:2॥

Why, Arjuna, does this bewilderment arise at such a crucial juncture? Such faint-heartedness is unbecoming of the noble; it neither leads to glory nor promises heaven. (2:2)

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ 2:3॥

O, Pārtha! Do not yield to feebleness; it ill suits you. Shake off this base faint-heartedness! Rise, O Vanquisher of Foes, and prepare for battle! (2:3)

कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ 2:4॥

O Krishna, how can I, in the battle, level my arrows at the venerable figures of Bhishma and Drona? (2:4)

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुंजीय भोगान् रुधिरप्रदिग्धान् ॥ 2:5॥

Better it is to live by begging than to kill my esteemed Gurus. For, after their fall, all the pleasures and riches we might gain would be tainted with their blood. (2:5)

न चैतद्विद्मः कतरन्नो गरीयोयद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ 2:6॥

It remains unclear to me whether it would be more virtuous to fight or to refrain. Nor can I foresee who is going to win. But the idea of killing the sons of Dhritārshtra stands before me, a fate after which I wouldn't wish to live. (2:6)

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः। यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ 2:7॥

Overwhelmed by the burden of pity and confused about my duty, I seek your guidance as a disciple. I am under your shelter; enlighten me on the right course of action. (2:7)

न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ 2:8॥

Even if I were to gain unchallenged dominion over the bountiful earth or the heaven, I fail to envision a path that would alleviate the anguish clouding and debilitating my senses. (2:8)

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ 2:9॥

O King! Having spoken thus to Hrishikesha Krishna, Gudākesha pronounced, "I shall not engage in battle," and fell silent. (2:9)

तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयाेरुभयोर्मध्ये विषीदन्तमिदं वचः॥ 2:10॥

O Bharata Scion (Dhritarāshtra)! Amidst the two poised armies, Hrishikesh (Krishna), with a gentle smile, responded to the grief-stricken Arjuna. (2:10)

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥ 2:11॥

While you talk like an enlightened one, you grieve for those who deserve no sorrow. The wise lament neither for the living nor for the departed. (2:11)

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम् ॥ 2:12॥

There never was a time when you, I, or these monarchs did not exist; nor will there be a time when we will cease to be. (2:12)

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ 2:13॥

Just as the soul transitions from infancy to youth to old age in this body, it similarly enters another body after death. The wise are not deluded by these transitions. (2:13)

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ 2:14॥

Encounters of the senses yielding cold or heat, pleasure or pain, are fleeting; they come and go. Endure them bravely, O Arjuna, the Scion of Bharata! (2:14)

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ 2:15॥

O, the Best among Men! One who maintains serene equanimity amidst joys and sorrows is undisturbed by these experiences. Such an individual truly deserves immortality. (2:15)

नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ 2:16॥

The ephemeral never truly exists, while the eternal remains untouched by time. Those who have glimpsed the Truth understand the essence of both. (2:16)

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ 2:17॥

Know that Reality to be indestructible, which permeates all existence {including this body as its soul}. No one can bring about its cessation. (2:17)

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ 2:18॥

The one residing within this body is eternal, indestructible, and beyond the grasp of the mind and senses. The bodies assumed by this in-dwelling entity are fleeting forms. Therefore, O Bharata Scion, engage in the battle! (2:18)

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ 2:19॥

Those who believe the soul can be the aggressor or the victim labor under delusion; for the soul neither inflicts nor suffers harm. (2:19)

न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ 2:20॥

It is never born, nor does it die; it is inherent, ancient, and eternal; it neither comes into being nor ceases to exist. It remains unaffected even as the body falls. (2:20)

वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ 2:21॥

O Pārtha! How can one kill or cause another's death when they truly comprehend the soul's essence as indestructible, eternal, inborn, and beyond decay? (2:21)

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही।। 2:22॥

Just as a person discards worn-out garments for new ones, the soul discards old bodies to assume new ones. (2:22)

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥ 2:23॥

Sword cannot cleave it; fire cannot burn it; water cannot dampen it, and wind cannot wither it. (2:23)

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ 2:24॥

The soul, being eternal, all-pervasive, immovable, steady, is unburnable, insoluble, undryable, and everlasting. (2:24)

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ 2:25॥

It is described as unseen, beyond the reach of mind and senses, untainted. Therefore, armed with this understanding, let not sorrow cloud your heart. (2:25)

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ 2:26॥

Even if you consider the soul to continuously undergo birth and death, even then, O Mighty-Armed, you shouldn't grieve. (2:26)

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ 2:27॥

Death is inevitable for the living, and birth is inevitable for the dead. Therefore, over the unavoidable, you shouldn't sorrow. (2:27)

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ 2:28॥

All beings are unmanifest before birth, manifest in life, and again unmanifest upon death. Hence, why lament? (2:28)

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ 2:29॥

{The soul remains an enigma.} Some gaze upon it in astonishment, others speak of its wonders in hushed tones, and a few stand in awe, mystified by its tales. However, even upon hearing, some remain untouched by its understanding. (2:29)

देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ 2:30॥

O, Arjuna, Scion of Bharata! Let it be known again, the soul within is beyond destruction; hence, mourn not for any being. (2:30)

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ 2:31॥

Thus, keeping in view your swadharma—your inherent sacred duty—remain unshaken. For a Kshatriya warrior, there exists no higher calling than to stand in battle upholding the tenets of dharma (righteousness). (2:31)

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ 2:32॥

O, Arjuna, Scion of Prithā! Fortunate are the Kshatriyas who find themselves presented with such an unsolicited righteous war, for it paves their path to heaven. (2:32)

अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ 2:33॥

Should you refrain from this dharma-yuddha—this battle for upholding the sanctity of righteousness—you risk forsaking your swadharma, your sacred duty, thereby diminishing your illustrious repute and attracting sin. (2:33)

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ 2:34॥

Your name shall be tainted with ignominy in the annals of time; for the noble at heart, such disrepute is graver than death itself. (2:34)

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ 2:35॥

The valiant champions will surmise that you recoiled from battle out of timidity, and those who once regarded you with veneration will belittle you. (2:35)

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ 2:36॥

Your adversaries will slander you with unspeakable words, disparaging your valor. Could there be a greater anguish than such derision? (2:36)

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ 2:37॥

Succumbing in battle, heavenly realms await you; emerging victorious, dominion and luxuries of royalty shall be yours. Thus, O Son of Kunti (Arjuna)! Arise with determination for the fray! (2:37)

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ 2:38॥

Equip yourself for this grand contest, maintaining equanimity in joy and sorrow, gain and loss, triumph and defeat. By doing so, you shall be free from the blemish of sin. (2:38)

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां श्रृणु। बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ 2:39॥

What I spoke encapsulated the worldview of Samkhya philosophy. Now, let me unveil to you the wisdom of {Karma-} Yoga, the Intelligent Yoga, through which you can liberate yourself from the bondage of actions. (2:39)

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ 2:40॥

Upon this path {of Karma Yoga}, no effort {towards Self-realization} goes wasted, and no misstep bears harmful repercussions. A mere touch of this sacred doctrine shields one from the profound dread {arising from the relentless cycle of birth and death}. (2:40)

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ 2:41॥

O Scion of the Kuru lineage, Arjuna! The resolute have a single, unwavering focus, but the minds of the fickle flutter, hopping from one thought to another {like a bird flits from twig to twig}. (2:41)

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ 2:42॥ कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ 2:43॥ भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ 2:44॥

O Arjuna, Progeny of Prithā! Those enchanted by the Vedas, with limited spiritual insight, and given to worldly indulgences speak in flowery, attractive language, believing that heaven is the highest destination and there is nothing beyond that. They eloquently advocate rituals promising celestial realms, worldly indulgences, and illustrious rebirths. Seduced by desires for pleasures and opulence, they assert that there is nothing beyond these worldly gains. (2:42, 43) The perceptive abilities of these Vedic aficionados are clouded by their yearnings for worldly pleasures, power, and affluence. Such obsessions obstruct their progress towards and anchoring in supreme, divine consciousness. (2:44)

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥ 2:45॥

O, Son of Prithā! The Vedas predominantly cater to worldly pursuits rooted in the tri-fold Modes (Gunas) of Nature. Transcend these three Gunas, and anchor yourself in your intrinsic nature. Release yourself from inner conflicts and liberate yourself from concerns of acquisition and safeguarding. (2:45)

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥ 2:46॥

Just as a small well holds limited significance for one who has access to a vast reservoir, so too are the Vedas to a truly enlightened Brāhmin who has truly realized the grandeur of Brahman, the Supreme Divinity. (2:46)

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥ 2:47॥

You have control over your actions, but not over their outcomes. Therefore, do not let the fruits of your actions be your motive. Nor should you become attached to inaction. (2:47)

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥ 2:48॥

Perform all actions without attachment, remaining anchored in {Karma-} Yoga, maintaining equanimity in both success and failure. Such even-mindedness is the true essence of Yoga. (2:48)

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥ 2:49॥

Actions {without the guiding light of wisdom} are much inferior to actions performed with discerning intelligence (Buddhi Yoga); therefore, seek refuge in wisdom. Those who are attached to the fruits of action are pitiable indeed. (2:49)

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥ 2:50॥

Actions performed with the guiding light of discerning wisdom cease to be either virtuous or vicious. Therefore, dedicate yourself to Yoga, for it is the art of skillfully performing actions. (2:50)

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥ 2:51॥

Sages endowed with wisdom renounce the fruits of actions. Freed from the cycle of birth and death, they ascend to a realm devoid of all imperfection. (2:51)

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥ 2:52॥

When your discernment rises above the mire of illusion, you will naturally develop detachment from all indulgences, that you have heard of or may hear in the future. (2:52)

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥ 2:53॥

Once your wisdom, now confounded, emerges from the {myriad and diverse theories of} the Vedas and stabilizes in the highest divine consciousness, you will attain Yoga. (2:53)

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥ 2:54॥

O Keshava! What are the marks of a person whose intelligence has stabilized in the divine consciousness? How does he speak, sit, and walk? (2:54)

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥ 2:55॥

When a man gives up all worldly desires germinating in his mind and his spirit is content, he is known as Sthitprajna—the one whose mind is rooted deeply in divine consciousness. (2:55)

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥ 2:56॥

He who remains calm in the midst of suffering; who, amidst mirth, remains free from longing for pleasures; and who has freed himself from attachment, fear, and anger is known as Sthitaprajna— the one whose mind is firmly stabilized in divine consciousness. (2:56)

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥ 2:57॥

He who has shed his fondness for everything worldly, and who neither rejoices nor loathes as he receives good or evil, is known as Sthitaprajna— the one whose mind is firmly stabilized in divine consciousness. (2:57)

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥ 2:58॥

When a man can withdraw his sense organs from their objects at will, much like a tortoise can withdraw its limbs into its shell, he is known as Sthitaprajna— the one whose mind is firmly stabilized in divine consciousness. (2:58)

विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥ 2:59॥

{While treading the path towards union with God} Even when one refrains from indulging the senses, some subtle craving for sensual pleasures may still linger in the recesses of the spiritual seeker's mind. However, when the mind firmly stabilizes in divine consciousness, and the spiritual aspirant enters into communion with the Supreme Soul, this craving dissolves completely and permanently. (2:59)

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥ 2:60॥

O Arjuna, the Son of Kunti! The sense organs are so potent that they can forcefully overpower the mind of even a highly enlightened individual who is striving for union with God. (2:60)

तानि सर्वाणि संयम्य युक्त आसीत मत्परः। वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥ 2:61॥

Taming all the senses, steadfastly hold onto Me; for the one whose sense organs are subdued is known as Sthitaprajna— the one whose mind is firmly anchored in divine consciousness. (2:61)

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते॥ 2:62॥

Contemplating sensual objects results in a binding attachment to them; attachment breeds desire, and unfulfilled desire leads to anger. (2:62)

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥ 2:63॥

Anger clouds the mind, clouding of the mind results in forgetfulness {of what is right and wrong}, forgetfulness obscures our wisdom, and the loss of wisdom leads to one's downfall. (2:63)

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥ 2:64॥

The individual who has achieved mastery over the self-navigates through sensory experiences with unwavering control over their senses, untouched by allure or aversion, finding tranquil joy. (2:64)

प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।। 2:65॥

Such enduring serenity and joy dissolve all sorrows, allowing the mind of such a contented person to stabilize in divine consciousness. (2:65)

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।। 2:66॥

A man unanchored in the Divine—not in harmonious union with God—lacks both discerning wisdom and feelings {attuned to higher truths}. Bereft of such feelings, they remain distant from inner peace; and in the absence of peace, how can true joy ever blossom? (2:66)

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।। 2:67॥

Just as strong winds can forcefully carry a boat in an unwanted direction on the waters, even one of the wayward sense organs, to which the mind is hooked, can hijack discriminative intelligence from its intended track. (2:67)

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।। 2:68।।

Thus, Mighty-armed! He whose senses remain unensnared by their alluring objects truly epitomizes Sthitprajna— the one grounded steadfastly in divine consciousness. (2:68)

या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥ 2:69॥

What appears as night to all beings is the time of awakening for those with self-mastery, and what is the time of awakening for all beings is seen as night by the spiritually awakened. (2:69)

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी॥ 2:70॥

Like rivers flow into the full-to-the-brim ocean {without causing turbulence in its serene depths}, so do sensual pleasures flow into a Sthitprajna person, whose mind has firmly stabilized in divine consciousness {without disrupting his mental poise and equilibrium}. Peace is attained only by such souls, not by those that harbor cravings. (2:70)

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहंकारः सः शान्तिमधिगच्छति॥ 2:71॥

Peace descends upon him who casts away all desires, ego, attachment and longings. (2:71)

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वायामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥ 2:72॥

O Arjuna, son of Pritha! This is the state of being firmly established in God. Delusion or attachment cannot touch one in this sublime state. If one remains in this state in the final moments of life, he attains ultimate and irreversible liberation from the cycle of birth and death, achieving Nirvāna! (2:72)