Verse 1
Sanjaya uvaacha
Tam tathaa krupayaa-vishtam
ashru-poornaa-kulekshanam |
Visheedantam idam vaakyam
uvaacha madhusoodanah || 2.01
Translation
That destroyer of the demon Madhu(Krishna) said these aphorisms to Arjuna, who, with a view that had taken him out of his natural condition was in sorrow with self-indulgent tears being fatigued with pity that had surrounded him from all sides.
Verse 2
Sri Bhagavaan uvaacha
Kutastvaa kashmalam-idam
vishame samupastitam |
Anaarya-jushtam asvargyam
Akeerti-karam arjuna|| 2.02
Translation
The most venerable Divine Lord said with understanding
O’Pure One (Arjuna), how have you obtained this depression of mind which is dangerous, not worthy of being propitiated by a man of noble birth, that which is not divine and that which will not lead to expansion.
Verse 3
Klaibyam maa sma gamah paartha
naitat- tvayi upapadyate |
kshudram hrudaya dourbalyam
tyaktvaa uttishta parantapa || 2.03
Translation
O’son of Pritha do not allow cowardice, this is not befitting you, rise up O’conqueror abandoning this indulgent weakness of the mind.
Verse 4
Arjuna ucaacha
Katham bheeshmam aham sankhye
dronam cha madhusoodana |
Ishubhib-pratiyotsyaami
Poojaarhaa-varisoodana || 2.04
Translation
O’Krishna the destroyer of the demon Madhu, O’Lord who guides the devoted in the right way! In the battle how could I possibly counter with arrows Bhishma and Drona who deserve to be worshipped?
Verse 5
Guru-nahatvaa hi mahaanubhaavaan
shreyo bhoktum bhaikshyam apeeha loke |
hatvaartha-kaamaans-tu guroon ihaiva
bhunjeeya bhogaan rudhira-pradigdhaan || 2.05
Translation
Surely, even if I have to beg it is more virtuous to enjoy food in this world, without killing these elders who are most venerable. On the other hand if I kill these unassailable teachers, here itself I will become the enjoyer and possessor of all wealth and desires that are stained with (their) blood.
Verse 6
Na chaitad vidmo kataranno gareeyo
yadvaa jayema yadi vaa no jayeyuhu |
Yaaneva hatva Na jijeevishaamaha
te avastitaah pramukhe dhaartaraashtraaha || 2.06
Translation
I do not know which is more important for us whether we win them or they win over us. These sons of Dhritarashtra after killing whom we would not like to live are standing in front of us.
Verse 7
Kaarpanya dosho-pahatas-svabhaavaha prucchaami
tvaam dharma sammooda chetaaha |
Yach-chreyas-syaat nischitam broohi tanme
shishyas-te’ham shaadhi maam tvaam prapannam || 2.07
Translation
My inherent nature has been overpowered by the taint of pity, my reasoning faculty has become bewildered by morality. Instruct me who is your disciple who has submitted to you, by pronouncing that which may bring auspicious result The Vedic reference with reference to approaching a teacher for deeper understanding.
Verse 8
Na hi prapashyaami mamaa-panudyaad
Yach-choka-mucchoshana-mindriyaanaam |
Avaapya bhoomaa-vasapatna-mruddham
raajyam suraanaamapi chaadhi-pathyam || 2.08
Translation
Even if I gain a thriving kingdom that has no rival on this earth, and even lordship over the Gods, I surely do not see how that can destroy this deep anguish that is parching my sense organs.
Verse 9
Sanjaya uvaacha
Evam-uktvaa hrisheekesham
Gudaakeshap-parantapa |
Na yotsya iti govindam
Uktvaa tooshneem babhoova ha || 2.09
Translation
That conqueror of laziness and the one who had subdued his enemies (Arjuna), having spoken in this manner to that Lord who is inner Ruler of all beings, said ‘Govinda (the Lord who is the possessor of the Supreme Knowledge), I will not fight’, and became silent.
Verse 10
Tamuvaacha hrusheekeshaha
prahasanniva bhaarata |
senayor-ubhayor-madhye
visheedantam idam vachaha || 2.10
Translation
Sanjaya continues: Oh Bhaarata! The indweller of all beings (Krishna)with a smile(as though reminding him that he is not conscious of the truth) said these words to Arjuna who was in sorrow, standing between the two armies.
Verse 11
Sri Bhagawan uvaacha
Ashochyaan-anvashochas-tvam
prajnaa-vaadaams-cha bhaashase |
Gathaasoona-gataasoons-cha
Na anushochanti pandithaaha || 2.11
Translation
You are grieving for those for who are not to be grieved for and you are speaking words that are not fit to be uttered by the wise. The wise grieve neither for those whose life has departed nor for those whose life has not departed.
Verse 12
Na tve-vaaham jaatu naasam
na tvam neme janaadhipaaha |
Na chaiva na bhavish-yaamaha
sarve vayamatap-param || 2.12
Translation
There was not a time when in the past I did not exist,- nor was there a time when you and these kings did not exist. There will neither be a time when all of us would cease to exist after this (war).
Verse 13
Dehinos-min yathaa dehe
koumaaram youvanam jaraa |
Tathaa dehaantara-prapthihi
Dheeras-tatra na muhyathi || 2.13
Translation
Just as the embodied one, goes through tenderness of boyhood, bloom of youthfulness and infirmity of old age in this body, in the same manner it takes on another body. The awakened one who knows this does not get perplexed.
Verse 14
Maatraa-sparshaastu kounteya
sheeta-ushna-sukha-duhkhadaaha |
Aagama-apaayino-anityaaha
taams-titikshasva bhaaratha || 2.14
Translation
O’ son of Kunthi! through the contact of the senses with the objects there results heat and cold which in turn gives rise to pleasure and pain, and these have a beginning and an end. O’ descendant of Bharata understand with discrimination that they are impermanent and ignore them.
Verse 15
Yam hi na vyathayan-tyethe
purusham purushar-shabha |
sama-duhkha-sukham dheeram
somrutat-vaaya kalpate ||2.15
Translation
O’ best among men (Arjuna) that wise person who is not agitated by these and who remains centered in the midst of pain or pleasure, is eligible for being in the state of immortality.
Verse 16
Naasato vidyate bhaavo
Naa-bhaavo vidyate sataha |
Ubhayorapi drushton-taha
tvanayos-tattva darshibhihi || 2.16
Translation
The existence of that which is unreal is not known and the non-existence of that which is existing(real), is also not known, the essential nature of these two is known only to the one who sees reality with the divine vision of intuition.
Verse 17
Avinaashi tu tad-viddhi
yena sarvamidam tatam |
Vinaasha-mavya-yas-yaasya
na kaschit-kartum-arhati || 2.17
Translation
Experience, That by which this whole is pervaded, is indestructible. Nothing whatsoever can bring about the ruin of that which is imperishable.
Verse 18
Antavanta ime dehaa
Nityas-yoktaa shareerinaha |
Anaashino-aprameyasya
tasmaad-yudyasva bhaarata ||2.18
Translation
These forms which have an end, belong to the Indweller that is everlasting, incomprehensible and imperishable. O’Bhaaratha, therefore join the battle.
Verse 19
Ya enam vethti hantaaram
yas-chainam manyate hatam |
ubhau tau na vijaa-neetaha
naayam hanthi na hanyate || 2.19
Translation
He who considers the One to be the killer and he who considers the One to be the one killed, both do not comprehend that the One does not kill nor is it destroyed.
Verse 20
Na jaayate mriyate vaa kadaachit
naayam bhootvaa bhavitaa vaa na bhooyaha |
Ajo nityash-shaashvato-yam puraano
na hanyate hanyamaane shareere || 2.20
Translation
It is not born nor does It die. It is not that having been non-existent it comes into existence. It is unborn, eternal, ancient and everlasting. Though associated with the body It does not get killed even when the body is killed.
Verse 21
Vedaa-vinaashinam nityam
ya ena-maja-mavyayam |
Katham sa purushap-paartha
kam ghaathayati hanthi kam || 2.21
Translation
O’Paartha how can that man who experiences It as the indestructible, immutable, birthless and eternal being, kill or cause anyone to be killed.
Verse 22
Vaasaamsi jeernaani yathaa vihaaya
navaani grin-haathi naro-paraani |
Tathaa shareeraani vihaaya jeernaani
anyaani samyaathi navaani dehee || 2.22
Translation
As a man discards the old dwelling place that is ruined and moves into a new one likewise the embodied one discards this old dwelling place (this body) and moves on to a new dwelling place.
Verse 23
Nainam cchindanthi sastraani
nainam dahathi paavakaha |
na chainam kledayanth-yaapaha
na shoshayathi maarutaha || 2.23
Translation
It cannot be destroyed by weapons; fire cannot consume It; water cannot dampen It; wind cannot emaciate it.
Verse 24
Acchedhyo-yam-adaahyo-yam
akledhyo-shoshya eva cha |
Nityas-sarvagatas-sthaanuhu
achalo-yam sanaatanaha || 2.24
Translation
It cannot be annihilated; cannot be scorched; cannot be dampened; nor can It be withered. It is eternal, omnipresent, firm, steady and ancient.
Verse 25
Avyakto-ayam-acintyo-ayam
avikaaryo-ayam-uchyate |
Tasmaad-evam viditvainam
naanushochitum-arhasi || 2.25
Translation
It is said to be beyond articulation, beyond comprehension, beyond change. Realizing it to be so, understand that it does not require to be mourned for.
Verse 26
Atha chainam nityajaatam
nityam vaa manyase mrutam |
Tathaapi tvam mahaabaaho
naivam shochitum-arhasi || 2.26
Translation
O’ foremost among men(Arjuna), if supposing you believe that birth and death are inevitable for This Being, even then it is not worthy of being mourned for in this manner.
Verse 27
Jaatasya hi dhruvo mrutyuhu
dhruvam janma mrutasya cha |
Tasmaad-aparihaarye-arthe
na tvam shochitum-arhasi || 2.27
Translation
Death is inevitable for a person born and birth is inevitable for one who is dead. Therefore, on this ground, it does not deserve on your part to mourn for that which is unavoidable.
Verse 28
Avyaktaadeeni bhootaani
vyakta-madhyaani bhaarata |
Avyakta-nidhanaanyeva
tatra kaa paridevanaa || 2.28
Translation
O’Bhaaratha, all life forms are unmanifest initially, then, in the middle they become manifest and finally become imperceivable once again, what lamenting can be there regarding this?
Verse 29
Aashcharyavat-pashyati kaschidenam
aascharyavad-vadati tathaiva chaanyaha |
Aashcharya-vachchainam-anyas-shrunothi
Shrutvap-enam veda na chaiva kashchit || 2.29
Translation
IT is a wonder some visualize; IT is a wonder some verbalize; IT is a wonder that some (the one who is deeply established in sravana and manana ) listen and realize; and yet none know IT at all.
Verse 30
Dehee nityam-avadhyo-‘yam
dehe sarvasya bhaaatha |
tasmaat-sarvaani bhootaani
na tvam shochitum-arhasi || 2.30
Translation
O’Bhaaratha, the Indweller that is in all these imperfect bodies is ever lasting. Therefore do not lament for all the elements.
Verse 31
Svadharmam-api chaavekshya
na vikampitum-arhasi |
Dharmyaad-hi yuddhaach-chreyo’nyath
kshatriyasya na vidyate || 2.31
Translation
Considering your own nature you don’t need to tremble. Surely, for a warrior other than this righteous war nothing is considered more fortunate.
Verse 32
Yadrucchayaa chopa-pannam
svarga-dvaaram-apaavrutam |
sukhinash-kshatriyaa-paartha
labhante yuddham-eedrusham || 2.32
Translation
O’Paartha, joyful are the warrior who have obtained by chance a battle such as this, which has opened the door to heaven.
Verse 33
Atha cheth-tvamimam dharmyam
sangraamam na karishyasi |
Tatas-svadharmam keertim cha
hitvaa paapam-avaapsyasi || 2.33
Translation
On the other hand if you do not engage in this righteous war, having abandoned your own natural expansion, you will gain guilt (gain sin!).
Verse 34
Akeertin-chaapi bhootaani
katha-yishyanti tevyayaam |
sambhaavitasya chaa-keerthihi
maranaat-athirichyate || 2.34
Translation
And, the world will narrate your ill-fame in an unending manner. To a person honored, ill-fame surpasses even death.
Verse 35
Bhayaad-ranaad-uparatham
mansyante tvaam mahaarathaaha |
Yeshaam cha tvam bahumato
bhootvaa yaasyasi laaghavam || 2.35
Translation
These Great charioteers who considered you as Great will believe that you have withdrawn from the battle out of fear and, that will lead you to a position of contempt.
Verse 36
Avaachya-vaadaams-cha bahoon-
vadishyanthi tavaa-hitaaha |
Nindantas-tava saamarthyam
tato duhkhataram nu kim || 2.36
Translation
People who are ill disposed to you will repeatedly speak in an abusive manner with unspeakable words about your capacity. What else can be more painful than this?
Verse 37
Hato vaa praapsyasi svargam
jitvaa vaa bhokshyase maheem |
Tasmaad-uttishta kounteya
yuddhaaya krita-nishchayaha || 2.37
Translation
If you are slain in the battle you will obtain life in the heavenly region or else if you win the war you will enjoy the kingdom, O’Son of Kunthi, making a resolve to fight, arise for the battle.
Verse 38
Sukhaduhkhe same kritvaa
Laabhaa-laabhau jayaa-jayau |
Tato yuddhaaya yujyasva
naivam paapam-avaapsyasi || 2.38
Translation
Having made pleasure and pain; profit and loss; victory and defeat as the same, prepare for the battle, in this manner you will not fall in guilt!
Verse 39
Eshaa te’bhihitaa saankhye
buddhir-yoge tvimaam shrunu |
buddhyaa yukto yayaa paartha
karma-bandham prahaasyasi || 2.39
Translation
This is the wisdom of Sankhya or reasoning that has been imparted to you. Now listen to these ways of application or Yoga, being united with which knowledge you will be able to break away from the bondage of action.
Verse 40
Nehaa-bhikrama-naasho-‘sthi
pratyavaayo na vidyate |
svalpamapyasya dharmasya
traayate mahato bhayaat || 2.40
Translation
Here there is no abandoning of an attempt nor is there diminution of experience. Even a minute level of this practice saves (one) from intense fear.
Verse 41
Vyavasaa-yaatmikaa buddhihi
ekeha kurunandana |
bahushaakhaa hyanantaashcha
buddhayo-vyavasaayinaam || 2.41
Translation
O’descendent of Kuru dynasty, here there is a firm perseverance of purpose, but for those who do not have perseverance, their purposes are many branched and limitless.
Verse 42,43
Yaamimaam pushpitaam vaacham
pravad antya-vipashchitah |
veda-vaadarathaah paartha
naanyadasteeti-vaadinaha || 2.42
Kaamaatmaanah svargaparaa
janma-karma-phalapradaam |
kriyaa-vishesha-bahulaam
bhogaishvarya-gatim prati || 2.43
Translation
Those expounders, the unenlightened beings who say that there is nothing else; who are filled with desires; who are enamored with the doctrines of the Vedas speak these flowery words that lead to heaven; that leads to rebirth as the fruit of actions; that are dense with the specialized actions leading towards the state of power and enjoyment.
Verse 44
Bhogaishwarya-prasakthaanaam
tayaapahruta-chetasaam |
vyavasaayaatmikaa buddhihi
samaadhau na vidheeyate || 2.44
Translation
The persevering intelligence of those who are devoted to experiencing supremacy and whose reasoning faculty is carried away by these words(of the Veda) does not have the profound meditation arising in it.
Verse 45
Traigunya-vishayaa vedaa
nistraigunyo bhavaarjuna |
Nirdvandvo nithya-satvastho
niryoga-kshema aatmavaan || 2.45
Translation
The sacred knowledge is of the range of the thre qualities (namely sattva(equanimity),rajas(restlessness)and tamas (inertness)), O Arjuna, may you go beyond these three qualities; be free from doubts; constantly dwelling in reality; be composed within, free from dependence and security.
Verse 46
Yaavaanartha udapaane
sarvatah samplutodake |
taavaan sarveshu vedeshu
braahmanasya vijaanataha || 2.46
Translation
The whole purpose of the well is fulfilled when there is water flooding from all sides. Similarly to a seeker who has realized (the result) all the complete sacred knowledge(Vedas) gets fulfilled.
Verse 47
Karmanye-va-adhikaaraste
maa phaleshu kadaachana |
Maa karma-phalaheturbhoohu
maa te sango’stvakarmani || 2.47
Translation
Your jurisdiction is merely in the execution which is at one time or another measured by the reward, let not the ground for the source of your action be the reward. Let your fight with non-performance be the standard of measure.
Verse 48
Yogasthak-kuru karmaani
sangam tyaktvaa dhananjaya |
Siddhya-siddhyos-samo bhootvaa
samatvam yoga uchyate || 2.48
Translation
Renouncing attachment, perform your actions with zeal O’Dhananjaya (the person with the nourishing vital air); remain impartial to success or failure; remaining in a middle state is the state of Union.
Verse 49
Doorena hyavaram karma
buddhi-yogaat-dhananjaya |
buddhou sharana-manviccha
krupanaa phala-hetavaha || 2.49
Translation
Mere action is far inferior to the application of knowledge O Dhananjaya, resort to inquiring, pitiable indeed are those whose actions are motivated by the rewards.
Verse 50
Buddhi-yukto jahaateeha
ubhe sukruta-dushkrute |
tasmaad-yogaaya yujyasva
yogah karmasu kouchalam || 2.50
Translation
In this world the one filled with knowledge relinquishes both the virtuous and evil deeds. Therefore attach yourself to application, for application is natural property of skillfulness.
Verse 51
Karmajam buddhi-yuktaa hi
phalam tyaktvaa maneeshinaha |
janma-bandha-vinirmuktaaha`
padam gacchant-yanaamayam || 2.51
Translation
Surely the wise man surrendering the result performs actions with diligence and discrimination and sets himself free from the bondage of birth (and death) and reaches the state of supreme well-being
Verse 52
Yadaa te moha-kalilam
buddhir-vyati-tarishyati |
tadaa gantaasi nirvedam
shrotavyasya shrutasya cha || 2.52
Translation
From the time when your intelligence which is filled with infatuation, gains the state of insight and penetration, from then onwards you go beyond the sacred knowledge that has been ascertained and has to be ascertained.
Verse 53
Shruti-viprati-pannaa te
yadaa sthaasyati nishchalaa |
samaadhaa-vachalaa buddhihi
tadaa yogam-avaapsyasi || 2.53
Translation
When your fixed perception that has been bewildered by the sacred knowledge dwells steadily in an unclutched state then you attain the state of Eternal Bliss-Nithyananda.
Verse 54
Arjuna uvaacha
Sthita-pragnyasya kaa bhaashaa
Samaadhis-thasya keshava |
Sthitadhee-kim prabhaasheta
kimaaseeta vrajeta kim || 2.54
Translation
O Keshava(one who is endowed with the power of Brahma, Vishnu and Shiva) what is the definition of the one who abides in intense un-clutching and who dwells in the state of Eternal Bliss? What does the one who desists from fancy, speak? How does he exist? How does he withdraw?
Verse 55
Shri bhagavaanuvaacha
Prajahaathi yadaa kaamaan
sarvaan-paartha manogataan |
aatmanye-vaatmanaa tushtaha
sthita-pragnyasta-dochyate || 2.55
Translation
Shri Bhagawan said:
O Paartha, when man renounces the desires that are concealed in his heart completely and delights himself through his natural temperament, then he is said to be in an un-clutched state.
Verse 56
Dukhe-shvanud-vigna-manaaha
sukheshu vigatas-spruhaha |
veetaraaga-bhayak-krodhaha
sthita-dheer-muni-ruchyate || 2.56
Translation
The one whose perception is unaffected by unpleasantness, whose longing vanishes when in a state of well-being, who is free from passion, fear and anger is said to be a sage who is abiding in the state of Nithyananda- Eternal bliss.
Verse 57
Yah sarvatraa-nabhis-snehaha
tat-tat-praapya shubhaa-ashubham |
naabhi-nandati na dveshti
tasya pragnyaa pratishtithaa || 2.57
Translation
He who neither welcomes nor resists whatever he has obtained whether it is auspicious or inauspicious and is at all times unaffected by desire, is said to be established in Eternal Bliss.
Verse 58
Yadaa samharate chaayam
Koormaha-angaani-iva sarvashaha |
Indriyaani-indriyaar-thebh-yaha
tasya pragnyaa pratishtitaa || 2.58
Translation
When a person completely withdraws his sense organs from the object of the senses like a tortoise withdrawing its limbs on all sides, then he is said to be established in intense un-clutching.
Verse 59
Vishayaa vinivartante
Niraa-haarasya dehinaha |
Rasavarjam rasopyasya
param drushtvaa nivartate || 2.59
Translation
The objects of the senses turn back from an embodied soul that has excluded tasting them but the inclination still lingers. Even that lingering ceases when he visualizes the highest truth.
Verse 60
Yatato hyapi kounteya
purushasya vipash-chitaha |
Indriyaani pramaa-theeni
haranthi prasabham manaha || 2.60
Translation
O son of kunthi the tormenting power of the senses forcibly deprive the faculty of discrimination of even the awakened One who is ever watchful.
Verse 61
Taani sarvaani samyamya
yukta aaseetha matparaha |
vashe hi yas-yendriyaani
tasya pragnyaa pratishtitaa || 2.61
Translation
Having subdued all (the senses) he should dwell filled with devotion to Me. He who has humbled the senses is said to be established in the state of Eternal Bliss, Nithyananda.
Verse 62
Dhyaayato vishayaan pumsaha
sangas-teshoopa-jaayate |
sangaat sanjaayate kaamaha
kaamaat krodho-‘bhijaayate || 2.62
Translation
When man ponders over the pleasures of the senses, there arises an association with it. From association arises a desire; desire (when hindered) turns into anger.
Verse 63
Krodhaad-bhavathi sammohaha
sammohaat-smruti-vibhramaha |
smruthi-bhramshaat-buddhinaashaha
buddhi-naashaat-pranashyathi || 2.63
Translation
From anger happens unconsciousness; unconsciousness makes the mind unsteady; the destruction of understanding happens in an unsteady mind; and the destroyed understanding annihilates the person.
Verse 64
Raaga-dvesha-viyuk-taistu
vishayaan-indriyaish-charan |
Aatma-vashyair-vidhe-yaatmaa
prasaadam-adhigacchati || 2.64
Translation
On the other hand the One established in un-clutching, wandering amidst the pleasures of the senses with the sense organs that are devoid of passion and hostility, with the mind humbled, acquires Eternal Bliss.
Verse 65
Prasaade sarva-duhkhaanaam
haanirasyopajaayate |
prasanna-chetaso hyaashu
buddhif paryavatishTate || 2.65
Translation
In the state of Eternal Bliss all unpleasantness becomes non-existent. Because of the clear insight, his intelligence immediately makes him composed.
Verse 66
Naasti buddhir-ayuktasya
na chaayuktasya bhaavanaa |
na chaabhaavayatah shaantihi
ashaantasya kutah sukham || 2.66
Translation
There is no understanding for the one who is not connected nor does he have creativity. There is no calmness in the one who is not creative and where can there be well-being for the one who is not calm?
Verse 67
Indriyaanaam hi charataam
yanmano-anu-vidheeyate |
tadasya harathi pragnyaam
vaayur-naavam-iva-ambhasi || 2.67
Translation
Among the senses that are ever moving, the sense behind which the mind is impelled, takes away the discrimination, just like the wind carrying away the boat on the water.
Verse 68
Tasmaadyasya mahaabaaho
nigruheetaani sarvashaha |
Indriyaaneendriyaarthebhyaha
tasya pragnyaa pratishtithaa || 2.68
Translation
Therefore the one whose senses are completely held back from the objects that trigger the mental pattern, O Mighty armed one, is said to be established in the state of Eternal Bliss.
Verse 69
Yaa nishaa sarva-bhootaanaam
tasyaam jaagarthi samyamee |
yasyaam jaagrati bhootaani
saa nishaa pashyato muneh || 2.69
Translation
That which appears dark like the night(the reality that is unmanifest)to all the beings, in that state the One who does Samyama (the highest states of concentration of the mind in the form of Dharana, Dhyana and Samadhi ie the last three stages of Yoga) remains ever watchful; and that state wherein all living beings are awake (the duality of worldly existence) appears dark like the night to the seer who has discerning insight.
Verse 70
Aapoorya-maanam achala-pratishtam
samudram-aapaha pravishanti yadvat |
tadvat-kaamaa yam pravishanthi sarve
sa shaanthim-aapnothi na kaama-kaamee || 2.70
Translation
The One who remains ever full and established in steadiness, even as the desires enter him just like the water (from all sides) entering into the ocean which remains unmoving, gains the state of rest, not the one hankering after desires.
Verse 71
Vihaaya kaamaanyaha sarvaan
pumaams-charathi nis-spruhaha |
Nirmamo nirahankaaraha
sa shaantim-adhigacchathi || 2.71
Translation
The man, who, having renounced all his desires moves about (in this world) without the feeling of envy, without the feeling of ownership, without the feeling of individuality (one who merges with the whole) has attained the state of Eternal Bliss-Nithyananda.
Verse 72
Eshaa braahmee sthitihi paartha
nainaam praapya vimuhyathi |
Sthitvaa-asyaam-antakaale-api
brahma-nirvaanam-rucchathi || 2.72
Translation
This is the sacred space, attaining which O Paartha, one goes beyond infatuation. Even at the last breath, the one remaining in this state gets absorbed into the Eternal Bliss-Nithyananda.
Om tat sat iti
srimad-bhagavad-geetaasu
upanishatsu brahmavidyaayaam yogashaastre shree krishnaarjuna-samvaade saankhya yogo naama dviteeyo dhyaayaha
