Shrimad Bhagavad Gita
Chapter 2 - The Sankhya Yoga
1.Sanjaya Uvaacha:
Tam tathaa kripayaavishtam ashrupoornaakulekshanam;
Visheedantam idam vaakyam uvaacha madhusoodanah.
Sanjaya said:
To him who was thus overcome with pity and who was despondent, with eyes full of tearsand agitated, Krishna or Madhusudana (the destroyer of Madhu), spoke these words.
2.Sri Bhagavaan Uvaacha:
Kutastwaa kashmalam idam vishame samupasthitam;
Anaaryajushtam aswargyam akeertikaram arjuna.
The Blessed Lord said:
Whence is this perilous strait come upon thee, this dejection which is unworthy of thee,disgraceful, and which will close the gates of heaven upon thee, O Arjuna?
3.Klaibyam maa sma gamah paartha naitat twayyupapadyate;
Kshudram hridaya daurbalyam tyaktwottishtha parantapa.
Yield not to impotence, O Arjuna, son of Pritha! It does not befit thee. Cast off this meanweakness of the heart. Stand up, O scorcher of foes!
4.Arjuna Uvaacha:
Katham bheeshmamaham sankhye dronam cha madhusoodana;
Ishubhih pratiyotsyaami poojaarhaavarisoodana.
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?
5.Guroon ahatwaa hi mahaanubhaavaanShreyo bhoktum bhaikshyam apeeha loke;
Hatwaarthakaamaamstu guroon ihaivaBhunjeeya bhogaan rudhirapradigdhaan.
Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But ifI kill them, even in this world all my enjoyments of wealth and desires will be stained with (their)blood.
6.Na chaitad vidmah kataran no gareeyoYadwaa jayema yadi vaa no jayeyuh;
Yaan eva hatwaa na jijeevishaamasTe’vasthitaah pramukhe dhaartaraashtraah.
I can hardly tell which will be better: that we should conquer them or they should conquerus. Even the sons of Dhritarashtra, after slaying whom we do not wish to live, stand facing us.
7.KaarpanyadoshopahataswabhaavahPricchaami twaam dharmasammoodha chetaah;
Yacchreyah syaan nishchitam broohi tanmeShishyaste’ham shaadhi maam twaam prapannam.
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.
8.Na hi prapashyaami mamaapanudyaadYacchokam ucchoshanam indriyaanaam;
Avaapya bhoomaavasapatnam riddhamRaajyam suraanaam api chaadhipatyam.
I do not see that it would remove this sorrow that burns up my senses even if I shouldattain prosperous and unrivalled dominion on earth or lordship over the gods.
9.Sanjaya Uvaacha:
Evam uktwaa hrisheekesham gudaakeshah parantapah;
Na yotsya iti govindam uktwaa tooshneem babhoova ha.
Sanjaya said:
Having spoken thus to Hrishikesa (Lord of the senses), Arjuna (the conqueror of sleep),the destroyer of foes, said to Krishna:
“I will not fight,” and became silent.
10.Tam uvaacha hrisheekeshah prahasanniva bhaarata;
Senayor ubhayor madhye visheedantam idam vachah.
To him who was despondent in the midst of the two armies, Sri Krishna, as if smiling, OBharata, spoke these words!
11.Sri Bhagavaan Uvaacha:
Ashochyaan anvashochastwam prajnaavaadaamshcha bhaashase;
Gataasoon agataasoomshcha naanushochanti panditaah.
The Blessed Lord said:
Thou hast grieved for those that should not be grieved for, yet thou speakest words ofwisdom. The wise grieve neither for the living nor for the dead.
12.Na twevaaham jaatu naasam na twam neme janaadhipaah;
Na chaiva na bhavishyaamah sarve vayam atah param.
Nor at any time indeed was I not, nor these rulers of men, nor verily shall we ever ceaseto be hereafter.
13.Dehino’smin yathaa dehe kaumaaram yauvanam jaraa;
Tathaa dehaantara praaptir dheeras tatra na muhyati.
Just as in this body the embodied (soul) passes into childhood, youth and old age, so alsodoes he pass into another body;
the firm man does not grieve thereat.
14.Maatraasparshaastu kaunteya sheetoshnasukhaduhkhadaah;
Aagamaapaayino’nityaas taamstitikshaswa bhaarata.
The contacts of the senses with the objects, O son of Kunti, which cause heat and coldand pleasure and pain, have a beginning and an end;
they are impermanent;
endure them bravely, OArjuna!
15.Yam hi na vyathayantyete purusham purusharshabha;
Samaduhkha sukham dheeram so’mritatwaaya kalpate.
That firm man whom surely these afflict not, O chief among men, to whom pleasure andpain are the same, is fit for attaining immortality!
16.Naasato vidyate bhaavo naabhaavo vidyate satah;
Ubhayorapi drishto’ntastwanayos tattwadarshibhih.
The unreal hath no being;
there is no non-being of the Real;
the truth about both has beenseen by the knowers of the Truth (or the seers of the Essence).COMMENTARY: What is changing must always be unreal. What is constant orpermanent must always be real. The Atman or the eternal, all-pervading Self ever exists. It is theonly Reality. This phenomenal world of names and forms is ever changing. Names and forms aresubject to decay and death. Hence they are unreal or impermanent.
17.Avinaashi tu tad viddhi yena sarvam idam tatam;
Vinaasham avyayasyaasya na kashchit kartum arhati.
Know That to be indestructible, by whom all this is pervaded. None can cause thedestruction of That, the Imperishable.COMMENTARY: The Self pervades all objects like ether. Even if the pot is broken, theether that is within and without it cannot be destroyed. Similarly, if the bodies and all other objectsperish, the eternal Self that pervades them cannot be destroyed;
It is the living Truth.
18.Antavanta ime dehaa nityasyoktaah shareerinah;
Anaashino’prameyasya tasmaad yudhyaswa bhaarata.
These bodies of the embodied Self, which is eternal, indestructible and immeasurable,are said to have an end. Therefore, fight, O Arjuna!
19.Ya enam vetti hantaaram yashchainam manyate hatam;
Ubhau tau na vijaaneeto naayam hanti na hanyate.
He who takes the Self to be the slayer and he who thinks He is slain, neither of themknows;
He slays not nor is He slain.
20.Na jaayate mriyate vaa kadaachinNaayam bhootwaa bhavitaa vaa na bhooyah;
Ajo nityah shaashwato’yam puraanoNa hanyate hanyamaane shareere.
He is not born nor does He ever die;
after having been, He again ceases not to be.Unborn, eternal, changeless and ancient, He is not killed when the body is killed,
21.Vedaavinaashinam nityam ya enam ajam avyayam;
Katham sa purushah paartha kam ghaatayati hanti kam.
Whosoever knows Him to be indestructible, eternal, unborn and inexhaustible, how canthat man slay, O Arjuna, or cause to be slain?
22. Vaasaamsi jeernaani yathaa vihaayaNavaani grihnaati naro’paraani;
Tathaa shareeraani vihaaya jeernaaNyanyaani samyaati navaani dehee.
Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Selfcasts off worn-out bodies and enters others that are new.
23.Nainam cchindanti shastraani nainam dahati paavakah;
Na chainam kledayantyaapo na shoshayati maarutah.
Weapons cut It not, fire burns It not, water wets It not, wind dries It not.COMMENTARY: The Self is partless. It is infinite and extremely subtle. So the swordcannot cut It, fire cannot burn It, wind cannot dry It.
24.Acchedyo’yam adaahyo’yam akledyo’shoshya eva cha;
Nityah sarvagatah sthaanur achalo’yam sanaatanah.
This Self cannot be cut, burnt, wetted nor dried up. It is eternal, all-pervading, stable,ancient and immovable.
25.Avyakto’yam achintyo’yam avikaaryo’yam uchyate;
Tasmaad evam viditwainam naanushochitum arhasi.
This (Self) is said to be unmanifested, unthinkable and unchangeable. Therefore,knowing This to be such, thou shouldst not grieve.
26.Atha chainam nityajaatam nityam vaa manyase mritam;
Tathaapi twam mahaabaaho naivam shochitum arhasi.
But, even if thou thinkest of It as being constantly born and dying, even then, Omighty-armed, thou shouldst not grieve!COMMENTARY: Birth is inevitable to what is dead and death is inevitable to what isborn. This is the law of Nature. Therefore, one should not grieve.
27.Jaatasya hi dhruvo mrityur dhruvam janma mritasya cha;
Tasmaad aparihaarye’rthe na twam shochitum arhasi.
For, certain is death for the born and certain is birth for the dead;
therefore, over theinevitable thou shouldst not grieve.
28.Avyaktaadeeni bhootaani vyaktamadhyaani bhaarata;
Avyakta nidhanaanyeva tatra kaa paridevanaa.
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?COMMENTARY: The physical body is a combination of the five elements. It is perceivedby the physical eye only after the five elements have entered into such combination. After death thebody disintegrates and all the five elements return to their source. The body cannot be perceivednow. It can be perceived only in the middle state. He who understands the nature of the body andhuman relationships based upon it will not grieve.
29.Aashcharyavat pashyati kashchid enamAashcharyavad vadati tathaiva chaanyah;
Aashcharyavacchainam anyah shrinotiShrutwaapyenam veda na chaiva kashchit.
One sees This (the Self) as a wonder;
another speaks of It as a wonder;
another hears of Itas a wonder;
yet, having heard, none understands It at all.COMMENTARY: The verse may also be interpreted in this manner: he that sees, hearsand speaks of the Self is a wonderful man. Such a man is very rare. He is one among manythousands. Therefore, the Self is very hard to understand.
30.Dehee nityam avadhyo’yam dehe sarvasya bhaarata;
Tasmaat sarvaani bhootaani na twam shochitum arhasi.
This, the Indweller in the body of everyone, is always indestructible, O Arjuna!Therefore, thou shouldst not grieve for any creature.
31.Swadharmam api chaavekshya na vikampitum arhasi;
Dharmyaaddhi yuddhaacchreyo’nyat kshatriyasya na vidyate.
Further, having regard to thy own duty, thou shouldst not waver, for there is nothinghigher for a Kshatriya than a righteous war.COMMENTARY: To a Kshatriya (one born in the warrior or ruling class) nothing is morewelcome than a righteous war.
32.Yadricchayaa chopapannam swargadwaaram apaavritam;
Sukhinah kshatriyaah paartha labhante yuddham eedrisham.
Happy are the Kshatriyas, O Arjuna, who are called upon to fight in such a battle thatcomes of itself as an open door to heaven!COMMENTARY: The scriptures declare that if a warrior dies for a righteous cause on thebattlefield he at once ascends to heaven.
33.Atha chettwam imam dharmyam samgraamam na karishyasi;
Tatah swadharmam keertim cha hitwaa paapam avaapsyasi.
But, if thou wilt not fight in this righteous war, then, having abandoned thine duty andfame, thou shalt incur sin.
34. Akeertim chaapi bhootaani kathayishyanti te’vyayaam;
Sambhaavitasya chaakeertir maranaad atirichyate.
People, too, will recount thy everlasting dishonour;
and to one who has been honoured,dishonour is worse than death.
35.Bhayaad ranaad uparatam mamsyante twaam mahaarathaah;
Yeshaam cha twam bahumato bhootwaa yaasyasi laaghavam.
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.
36.Avaachyavaadaamshcha bahoon vadishyanti tavaahitaah;
Nindantastava saamarthyam tato duhkhataram nu kim.
Thy enemies also, cavilling at thy power, will speak many abusive words. What is morepainful than this!
37.Hato vaa praapsyasi swargam jitwaa vaa bhokshyase maheem;
Tasmaad uttishtha kaunteya yuddhaaya kritanishchayah.
Slain, thou wilt obtain heaven;
victorious, thou wilt enjoy the earth;
therefore, stand up,O son of Kunti, resolved to fight!
38.Sukhaduhkhe same kritwaa laabhaalaabhau jayaajayau;
Tato yuddhaaya yujyaswa naivam paapamavaapsyasi.
Having made pleasure and pain, gain and loss, victory and defeat the same, engage thouin battle for the sake of battle;
thus thou shalt not incur sin.COMMENTARY: This is the Yoga of equanimity or the doctrine of poise in action. If aperson performs actions with the above mental attitude, he will not reap the fruits of such actions.
39.Eshaa te’bhihitaa saankhye buddhir yoge twimaam shrinu;
Buddhyaa yukto yayaa paartha karma bandham prahaasyasi.
This which has been taught to thee, is wisdom concerning Sankhya. Now listen towisdom concerning Yoga, endowed with which, O Arjuna, thou shalt cast off the bonds of action!
40.Nehaabhikramanaasho’sti pratyavaayo na vidyate;
Swalpam apyasya dharmasya traayate mahato bhayaat.
In this there is no loss of effort, nor is there any harm (the production of contrary resultsor transgression). Even a little of this knowledge (even a little practice of this Yoga) protects onefrom great fear.COMMENTARY: In Karma Yoga (selfless action) even a little effort brings immediatepurification of the heart. Purification of the heart leads to fearlessness.
41.Vyavasaayaatmikaa buddhir ekeha kurunandana;
Bahushaakhaa hyanantaashcha buddhayo’vyavasaayinaam.
Here, O joy of the Kurus, there is a single one-pointed determination! Many-branchedand endless are the thoughts of the irresolute.
42.Yaam imaam pushpitaam vaacham pravadantyavipashchitah;
Vedavaadarataah paartha naanyad asteeti vaadinah.
Flowery speech is uttered by the unwise, who take pleasure in the eulogising words ofthe Vedas, O Arjuna, saying: “There is nothing else!”COMMENTARY: Unwise people who lack discrimination place great stress upon theKarma Kanda or ritualistic portion of the Vedas which lays down specific rules for specific actionsfor the attainment of specific fruit. They extol these actions and rewards unduly.
43.Kaamaatmaanah swargaparaa janmakarmaphalapradaam;
Kriyaavisheshabahulaam bhogaishwaryagatim prati.
Full of desires, having heaven as their goal, they utter speech which promises birth as thereward of one’s actions, and prescribe various specific actions for the attainment of pleasure andpower.
44.Bhogaishwarya prasaktaanaam tayaapahritachetasaam;
Vyavasaayaatmikaa buddhih samaadhau na vidheeyate.
For those who are much attached to pleasure and to power, whose minds are drawn awayby such teaching, that determinate faculty is not manifest that is steadily bent on meditation andSamadhi (the state of Superconsciousness).
45.Traigunyavishayaa vedaa nistraigunyo bhavaarjuna;
Nirdwandwo nityasatwastho niryogakshema aatmavaan.
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 quality of Sattwa(goodness), freed from the thought of acquisition and preservation, and be established in the Self.COMMENTARY: Guna means attribute or quality. It is substance as well as quality.Nature is made up of three Gunas—Sattwa (purity, light, harmony), Rajas (passion, restlessness,motion), and Tamas (inertia, darkness). The pairs of opposites are pleasure and pain, heat and cold,gain and loss, victory and defeat, honour and dishonour, praise and censure.
46.Yaavaanartha udapaane sarvatah samplutodake;
Taavaan sarveshu vedeshu braahmanasya vijaanatah.
To the Brahmana who has known the Self, all the Vedas are of as much use as is areservoir of water in a place where there is a flood.COMMENTARY: Only for a sage who has realised the Self are the Vedas of no use,because he is in possession of knowledge of the Self. This does not, however, mean that the Vedasare useless. They are useful for neophytes or aspirants who have just started on the spiritual path.
47.Karmanyevaadhikaaraste maa phaleshu kadaachana;
Maa karmaphalahetur bhoor maa te sango’stwakarmani.
Thy right is to work only, but never with its fruits;
let not the fruits of actions be thymotive, nor let thy attachment be to inaction.COMMENTARY: Actions done with expectation of its rewards bring bondage. If you donot thirst for them, you get purification of heart and ultimately knowledge of the Self.
48. Yogasthah kuru karmaani sangam tyaktwaa dhananjaya;
Siddhyasiddhyoh samo bhootwaa samatwam yoga uchyate.
Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment andbalanced in success and failure! Evenness of mind is called Yoga.
49.Doorena hyavaram karma buddhiyogaad dhananjaya;
Buddhau sharanamanwiccha kripanaah phalahetavah.
Far lower than the Yoga of wisdom is action, O Arjuna! Seek thou refuge in wisdom;
wretched are they whose motive is the fruit.COMMENTARY: Actions done with evenness of mind is the Yoga of wisdom. Actionsperformed by one who expects their fruits are far inferior to the Yoga of wisdom wherein the seekerdoes not seek the fruits. The former leads to bondage, and is the cause of birth and death.
50.Buddhiyukto jahaateeha ubhe sukrita dushkrite;
Tasmaad yogaaya yujyaswa yogah karmasu kaushalam.
Endowed with wisdom (evenness of mind), one casts off in this life both good and evildeeds;
therefore, devote thyself to Yoga;
Yoga is skill in action.COMMENTARY: Actions which are of a binding nature lose that nature when performedwith equanimity of mind.
51.Karmajam buddhiyuktaa hi phalam tyaktwaa maneeshinah;
Janmabandha vinirmuktaah padam gacchantyanaamayam.
The wise, possessed of knowledge, having abandoned the fruits of their actions, andbeing freed from the fetters of birth, go to the place which is beyond all evil.COMMENTARY: Clinging to the fruits of actions is the cause of rebirth. Man has to take abody to enjoy them. If actions are done for the sake of God, without desire for the fruits, one isreleased from the bonds of birth and death and attains to immortal bliss.
52.Yadaa te mohakalilam buddhir vyatitarishyati;
Tadaa gantaasi nirvedam shrotavyasya shrutasya cha.
When thy intellect crosses beyond the mire of delusion, then thou shalt attain toindifference as to what has been heard and what has yet to be heard.COMMENTARY: The mire of delusion is identification of the Self with the body andmind.
53.Shrutivipratipannaa te yadaa sthaasyati nishchalaa;
Samaadhaavachalaa buddhistadaa yogam avaapsyasi.
When thy intellect, perplexed by what thou hast heard, shall stand immovable andsteady in the Self, then thou shalt attain Self-realisation.
54.Arjuna Uvaacha:
Sthitaprajnasya kaa bhaashaa samaadhisthasya keshava;
Sthitadheeh kim prabhaasheta kimaaseeta vrajeta kim.
Arjuna said:
What, O Krishna, is the description of him who has steady wisdom and is merged in theSuperconscious State? How does one of steady wisdom speak? How does he sit? How does hewalk?
55.Sri Bhagavaan Uvaacha:
Prajahaati yadaa kaamaan sarvaan paartha manogataan;
Aatmanyevaatmanaa tushtah sthitaprajnastadochyate.
The Blessed Lord said:
When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied inthe Self by the Self, then is he said to be one of steady wisdom!COMMENTARY: All the pleasures of the world are worthless to an illumined sage who isever content in the immortal Self.
56.Duhkheshwanudwignamanaah sukheshu vigatasprihah;
Veetaraagabhayakrodhah sthitadheer munir uchyate.
He whose mind is not shaken by adversity, who does not hanker after pleasures, and whois free from attachment, fear and anger, is called a sage of steady wisdom.
57.Yah sarvatraanabhisnehas tattat praapya shubhaashubham;
Naabhinandati na dweshti tasya prajnaa pratishthitaa.
He who is everywhere without attachment, on meeting with anything good or bad, whoneither rejoices nor hates, his wisdom is fixed.
58.Yadaa samharate chaayam kurmo’ngaaneeva sarvashah;
Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa.
When, like the tortoise which withdraws its limbs on all sides, he withdraws his sensesfrom the sense-objects, then his wisdom becomes steady.
59.Vishayaa vinivartante niraahaarasya dehinahRasavarjam raso’pyasya param drishtwaa nivartate.
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.
60.Yatato hyapi kaunteya purushasya vipashchitah;
Indriyaani pramaatheeni haranti prasabham manah.
The turbulent senses, O Arjuna, do violently carry away the mind of a wise man thoughhe be striving (to control them)!
61.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 steadywhose senses are under control.
62.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 isborn;
from desire anger arises.
63.Krodhaad bhavati sammohah sammohaat smriti vibhramah;
Smritibhramshaad buddhinaasho buddhinaashaat pranashyati.
From anger comes delusion;
from delusion the loss of memory;
from loss of memory thedestruction of discrimination;
from the destruction of discrimination he perishes.
64.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.
65.Prasaade sarvaduhkhaanaam haanir asyopajaayate;
Prasannachetaso hyaashu buddhih paryavatishthate.
In that peace all pains are destroyed, for the intellect of the tranquil-minded soonbecomes steady.COMMENTARY: When peace is attained all miseries end.
66.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 ispossible;
and to the un-meditative there can be no peace;
and to the man who has no peace, how canthere be happiness?
67.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 hisdiscrimination as the wind (carries away) a boat on the waters.
68. Tasmaad yasya mahaabaaho nigriheetaani sarvashah;
Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa.
Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses arecompletely restrained from sense-objects!
69.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 beingsare awake, that is night for the sage who sees.COMMENTARY: The sage lives in the Self;
this is day to him. He is unconscious ofworldly phenomena;
this is like night to him. The ordinary man is unconscious of his real nature. Solife in the Self is like night to him. He experiences sense-objects;
this is day to him.
70.Aapooryamaanam achalapratishthamSamudram aapah pravishanti yadwat;
Tadwat kaamaa yam pravishanti sarveSa shaantim aapnoti na kaamakaami.
He attains peace into whom all desires enter as waters enter the ocean, which, filled fromall sides, remains unmoved;
but not the man who is full of desires.
71.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.
72.Eshaa braahmee sthitih paartha nainaam praapya vimuhyati;
Sthitwaasyaamantakaale’pi brahmanirvaanamricchati.
This is the Brahmic seat (eternal state), O son of Pritha! Attaining to this, none isdeluded. Being established therein, even at the end of life one attains to oneness with Brahman.
Hari Om Tat SatIti Srimad Bhagavadgeetaasoopanishatsu BrahmavidyaayaamYogashaastre Sri KrishnaarjunasamvaadeSaankhyayogo Naama Dvitiyo’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, thescripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the second discourse entitled:“The Sankhya Yoga”
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