Bhagavad Geeta Chapter 2 Verses 61 – 72
Sanjaya recounts the condition of Arjuna, who was agitated due to attachment, fear and confusion.
Lord Krishna rebukes Arjuna for his dejection, which was due to Moha1 or attachment, and urges him to fight. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realizes his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflicts in his mind.
The Lord takes pity on him and proceeds to enlighten him by various means.
Taani sarvaani samyamya yukta aaseeta matparah;
Vashe hi yasyendriyaani tasya prajnaa pratishthitaa.
Having restrained them all he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.
Dhyaayato vishayaan pumsah sangas teshupajaayate;
Sangaat sanjaayate kaamah kaamaat krodho’bhijaayate.
When a man thinks of the objects, attachment to them arises; from attachment desire is born; from desire anger arises.
Krodhaad bhavati sammohah sammohaat smriti vibhramah;
Smritibhramshaad buddhinaasho buddhinaashaat pranashyati.
From anger comes delusion; from delusion the loss of memory; from loss of memory the destruction of discrimination; from the destruction of discrimination he perishes.
Raagadwesha viyuktaistu vishayaanindriyaishcharan;
Aatmavashyair vidheyaatmaa prasaadamadhigacchati.
But the self-controlled man, moving amongst objects with the senses under restraint, and free from attraction and repulsion, attains to peace.
Prasaade sarvaduhkhaanaam haanir asyopajaayate;
Prasannachetaso hyaashu buddhih paryavatishthate.
In that peace all pains are destroyed, for the intellect of the tranquil-minded soon becomes steady.
Naasti buddhir ayuktasya na chaayuktasya bhaavanaa;
Na chaabhaavayatah shaantir ashaantasya kutah sukham.
There is no knowledge of the Self to the unsteady, and to the unsteady no meditation is possible; and to the un-meditative there can be no peace; and to the man who has no peace, how can there be happiness?
Indriyaanaam hi charataam yanmano’nuvidheeyate;
Tadasya harati prajnaam vaayur naavam ivaambhasi.
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.
Tasmaad yasya mahaabaaho nigriheetaani sarvashah;
Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa.
Therefore, Oh mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense-objects!
Yaanishaa sarvabhootaanaam tasyaam jaagarti samyamee;
Yasyaam jaagrati bhootaani saa nishaa pashyato muneh.
That which is night to all beings, then the self-controlled man is awake; when all beings are awake, that is night for the sage who sees.
Aapooryamaanam achalapratishtham Samudram aapah pravishanti yadwat;
Tadwat kaamaa yam pravishanti sarve Sa shaantim aapnoti na kaamakaami.
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.
Vihaaya kaamaan yah sarvaan pumaamshcharati nihsprihah;
Nirmamo nirahankaarah sa shaantim adhigacchati.
The man attains peace, who, abandoning all desires, moves about without longing, without the sense of mine and without egoism.
Eshaa braahmee sthitih paartha nainaam praapya vimuhyati;
This is the Brahmic seat (eternal state), Oh son of Pritha! Attaining to this, none is deluded. Being established therein, even at the end of life one attains to oneness with Brahman.
Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre
Sri Krishnaarjunasamvaade Saankhyayogo Naama Dvitiyo’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal,
the scripture of Yoga, the dialogue between Sri Krishna and Arjuna,
ends the second discourse entitled: “The Sankhya Yoga”