Samkhya Yoga “The Yoga of Knowledge."

This chapter is entitled Samkhya Yoga - The Yoga of Knowledge.

Seeing Arjuna confused and depressed, Krishna asks, from where has this filth came to his mind at this crucial moment. He should yield not to this unmanliness, cast off this petty faintheartedness and arise, O Arjuna. (2.2-3). On hearing this, Arjuna says he cannot kill Bhisma & Drona whom he thinks are worthy of worship. He finds it better to beg for the living than to kill them in the war. Even if Pandavas win the battle he would not ascend the throne smeared with their blood. Arjuna also says he is not sure if they would win or lose in the battle and if indeed, if they win it is not proper since it would be at the cost of his cousins the Kauravas. (2.4-6). Arjuna had a valid point. In Vedic culture, gurus, the elderly, honorable personalities, and all other superiors are to be respected. One should not fight or even joke or speak sarcastically with superiors, even if they hurt you. But the scriptures also say that anyone who is engaged in unpleasant activities or supports misdeeds against you or others is no longer to be respected, but punished.
Arjuna for the first time came to learn that his human belief concerning life and death was not true. He felt that he was distracted by illusions. He prayed to Krishna for enlightenment: I am your humble disciple. Teach me. Tell me what is best for me.? (2.7). Here Arjuna asks Sri Krishna to advice him which is better to him? In Kathopanishad Lord Yama tells Nachiketa that the preferable and the pleasurable approach man. The intelligent one examines both and separates them. Then the intelligent one prefers the preferable to the pleasurable, (whereas) the ignorant one selects the pleasurable for the sake of yoga (attainment of that which is not already possessed). For a diabetic patient sweet is pleasurable but Neem juice is preferable. Arjuna uses the word 'disciple'. Till then, Krishna had been his friend and companion.

When Arjuna appeals with utter sincerity and humility to Krishna to guide him, Krishna with a smile says, O Arjuna, in speech, you are a philosopher; in action, you are not. A true philosopher mourns neither for the living nor for the dead. But Arjuna, you are sorrowing and grieving. Tell me, why do you mourn the prospective death of these men? Never was there a time when I was not, nor you, nor these men, nor will there ever be a time hereafter when we shall cease to be. As the soul passes in this body through childhood, youth and old age, even so does it takes on another body. O Arjuna, a man who remains the same in pain and pleasure, who is wise, makes himself fit for eternal life. (2.11-15)

Arjuna further learns from Sri Krishna: The reality that pervades the universe is the Life immortal. The body is perishable, the soul, the real in man, is immortal. The soul neither kills nor is killed. Beyond birth and death, constant and eternal is the soul. The knower of this truth neither kills nor get killed. Just as a person casts off worn-out garments and puts on new ones, even so does the embodied soul casts off worn-out bodies and takes on new. Weapons do not cut the soul, fire does not burn it; water does not wet it; nor does the wind make it dry. (2.17-23)
Krishna tells Arjuna that the soul takes up different bodies in the different life span. This is what is believed by the theist (believers in karma & reincarnations). As the soul is immortal and the death is only for the outer cover of the soul (Body) we should not grieve. Since the body would perish in the time to come. (2.24-25)
For an atheist Krishna argues from a lower point of view, suppose if they are unable to differentiate Atma and Body and think that Atma and Body are constantly and simultaneously subjected to birth and death as the Charavakas (atheists) believe, even then there is no need to grieve as they both are in course of time subjected to perish as for to the one that is born death is certain, and certain is birth for the one that has died. (2.26-27)

Krishna further explains Arjuna birth and death are mysteries and midway lies the table land of life which is visible. What precedes birth and follows death no one knows. All creatures appear for a short time and vanish. So, why then grieve for them? This intricate subject of Atma being immortal and the Body is subjected to death in many life spans is looked upon as a marvel. One speaks of this marvel and one hears of this but some fail to realize the truth of it. The dweller in the body (Atma) of every one is eternal and can never be slain. Therefore, you should not grieve for any creature. (2.28-30)

Krishna further goes on to explain Arjuna the (Swadharma), ones own duty, and since he was a Kshatriya it was his swadharma to fight. Krishna says: Do your duty. Do not waver. Be not faint-hearted. You are a Kshatriya. There can be no greater invitation than that of a (Dharma Yudha) righteous war for a Kshatriya. If you do not fight this battle then you will be failing in your duty and will incur sin. Great warriors will think that you have abstained from battle through fear, and enemies will utter many unseemly words slandering your strength. If you are slain you shall go to heaven; if you are victorious you shall rule the earth. Arjuna, regard them as one, victory and defeat, joy and sorrow, gain and loss. Care not for them. Fight! Fighting thus, you will incur no sin. (2.31-38)

Thus Krishna unveiled the path of Samkhya Yoga (Metaphysic knowledge) to Arjuna. Now Krishna teaches Arjuna the importance of Karma Yoga (the path of action). (2.39)
In this path, no effort of selfless service is ever wasted and no obstacle prevails; even a little of this righteousness (dharma) saves from great fear (of birth and death). (2.40) The selfless action is also called Seva, Karma Yoga, Sacrifice, Yoga of Work, Science of proper action, and Yoga of Equanimity. A Karma Yogi works with love for the Lord as a matter of duty without a selfish desire for the fruits of work or selfish attachment to the results, and become free from all fear. The word Karma also means duty, ac¬tion, deeds, work, endeavor, or the results of past deeds.
A selfless worker has resolute determination only for God-realization, but the desires of one who works to enjoy the fruits of work are endless which makes the mind unsteady. (2.41)

Vedas has two sections:

1. Karmakhanda which deals with the rituals in worship of the Supreme and the specific rites for the sake of material prosperity and enjoyment.

2. Jnanakhanda which enlightens one about Supreme and the paths to attain the eternal bliss (Moksha).

Though both are important, Jnanakhanda should be the ultimate stage. But unfortunately we are more interested in the materialistic comfort and are always in search for the means. In order to obtain them we seek the help of the Karmakhanda of the Vedas. Hence Krishna tells Arjuna that the misguided ones who are interested in the melodious chanting of the Vedas ¾ without understanding the real purpose of the Vedas ¾ think, that there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)

They are dominated by material desires and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of material prosperity and enjoyment. Rebirth is the result of these actions. (2.43)
Self-realization ¾ the real goal in life ¾ is not possible for those who are attached to pleasure and power and whose judgment is obscured by ritualistic activities for fulfillment of selfish desires. (2.44)

Self-realization is to know one’s relationship with the Supreme Lord and His true transcendental nature. The promise of material benefits of Karmakhanda is like the promise of candy to a child by the mother to induce him to take the medicine which is Jnanakhanda. Karmakhanda is like the tables book for a mathematics lecturer, just because he can calculate mentally without the help of them now it doesn’t mean ridiculous for him to go through them when he is a lecturer. At the same time it is foolishness for a lecturer to carry it with him. Thus ones Jnanakhand is known the Karmakhanda is not required at the same time it is useful for the beginners so not a waste. Rituals must be changed with time and backed up by devotion and good deeds. People may pray and meditate anytime, anywhere, without any ritual. Rituals have played a great role in spiritual life, but they have been greatly abused. Krishna and Buddha both disapproved the misuse of Vedic rituals, not the ritu¬als as such. Rituals create a holy and blissful atmosphere.

A portion of the Vedas deals with three Gunas (modes) — Satvik (goodness), Rajasik (passion), and Tamasik (ignorance) — of material Nature. It is the amalgamation of these tree modes that provide us the various emotions in our life. Krishna advises Arjuna to rise above these three modes, and be Self-conscious and to be free from the cruel use of authority of pairs of opposites. Remain tranquil and unconcerned with the thoughts of acquisition and preservation of material objects. (2.45)
To an enlightened person, who has realized the true nature of the Self within, the Vedas become as useful as a small well when the huge reservoir of water is available. (2.46) Here Krishna compares the Karmakhanda to a small well and Jnanakhanda to the huge reservoir of water.

The right outlook on life develops when we fully understand that we have the ability to put our best effort into all endeavors, but we cannot pick the results of our work. We have absolutely no control over all the factors that determine the results. The affairs of the world would not run if all were given the power to choose the results of their ac¬tions or to satisfy all their desires. The essence of Karma Yoga is to go to work just to please the creator; mentally re¬nounce the fruits of all action; and let God take care of the results. Do your duty in life ¾ to the best of your ability ¾ as God’s personal ser¬vant without any regard for the personal enjoyment of the fruits of your work. Yoga is Karmatu Kaushalam, doing the work perfectly in the first attempt itself.

Fear of failure, caused by being emotionally attached to the fruits of work, is the greatest hindrance to success be¬cause it robs efficiency by constantly disturbing equanimity of mind. Therefore, duty should be performed with detached attach¬ment. Equanimity and spiri¬tual progress result from selfless service, whereas work with selfish motives creates the bonds of Karma as well as great disappointments. The boundary of one’s jurisdiction ends with the completion of duty; it never crosses the garden of fruit. A hunter has control over the arrow only, never over the deer. A farmer has control over how he works in his land, yet no control over the harvest.
When one has no desire for the pleasure of victory, one is not affected by the pain of de¬feat. Questions of the pleasure of success or the pain of failure do not arise because a Karma Yogi is always on the path of service without waiting to enjoy the fruit. The wise work for all of society, whereas the ig¬norant work only for themselves or their children and grandchildren. One who knows the Truth does not let the shadow of personal gain fall on the path of duty. Therefore Krishna tells Arjuna, You have control over doing your respective duty only, but no control or claim over the results. The fruits of work should not be your motive, and you should never be inactive. (2.47)

In short Krishna tells Arjuna to be a Non-Enjoyer. A non-enjoyer is a yogi who does work without any anticipation of its result. He is undisturbed by the results, be it in his favour or against. Krishna also warns Arjuna of inaction, He says action is the birth right.

Karma Yoga is defined as doing one’s duty while maintaining equanimity under all circumstances. Pain and pleasure, birth and death, loss and gain, union and separation are inevitable, being under the control of one’s past deeds or Karma, like the coming of day and night. Fools rejoice in prosperity and mourn in adversity, but a Karma Yogi remains tranquil under all circumstances. The word ‘yoga’ has also been defined in the following verses of the Gita: 2.50, 2.53, 6.04, 6.08, 6.19, 6.23, 6.29, 6.31, 6.32, and 6.47. Any practical technique of understanding the Supreme Reality and uniting with Him is called spiritual practice, or yoga.

Krishna tells Arjuna that when his intellect (Buddhi) completely pierces the veil of confusion regarding Self and non-Self, then he will become indifferent to what has been heard and what is to be heard from the scriptures. (2.52)

Scriptures become dispensable after enlightenment. According to Sri Sri Shankaracharya, this verse means for one who has dispelled the veil of ignorance and realized the Truth, he becomes indiffer¬ent to the Vedic texts that prescribe details of performing rituals for the attainment of desired fruits.

Krishna says that when the intellect is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, then con¬centrating on the Supreme will enlighten and completely unite it with God in trance (Samadhi). (2.53)

Non-scriptural reading or reading of different philosophical writings is bound to create confusion. “One should learn from the scriptures that God alone is real and the world is illusory.” A beginner should know that only God is eternal and everything else is temporal. After Self-awareness, one finds God is everything. Everything is His manifestation. He is sport¬ing in various forms.

Different schools of thought, cults, systems of phi¬losophy, ways of worship, and spiritual practices found in the Vedic culture are different steps in the ladder of yoga. Such a wide choice of methods does not exist in any other system, religion, or way of life. People’s tempera¬ments are different due to differences in their stages of spiritual development and understanding. Therefore, different schools of thought are necessary to suit different individuals. Until the same individual grows and de¬velops. All schools and cults are necessary. One should not be confused because different methods are not meant to confuse, but one should choose wisely.
Thus listening to Krishna Arjuna is interested in knowing the qualities of an enlightened person whose intellect is steady? How does a person of steady intellect think and talk about? How does such a person behave with others, and live in this world? (2.54)

Krishna says, the one who renounces all desires of the mind, and is satisfied with the bliss of knowing the Supreme, and then he is called an enlightened person, he does not crave for pleasures, and is completely free from attachment, fear, and anger. (2.55-57)

Desires may be classified as two categories Lower desires like materialistic prosperity and Higher desires like desires for knowledge, devotion, and salvation. One should first replace the lower desires with higher desires and then renounce the highest desire also and be¬come absolutely free. It is said that the highest freedom is the freedom from becoming free. Attachment to people, places and objects takes away the intellect, and one becomes self centered. People are help¬lessly tied with the rope of attachment. One has to learn to cut this rope with the sword of knowledge of the Absolute and become detached and free. True spiritualists have a peaceful and happy look on their faces under all circumstances.

When a person learns to control or withdraw the senses from sense objects, as a tortoise retracts its limbs inside its shell in time of danger and cannot be forced to extend its limbs again until the trouble is over, the lamp of Self-knowledge becomes lighted, and one perceives the self-effulgent Supreme Being within. The best way to purify the senses and control them perfectly like a tortoise is to engage them in the service of God at all times. (2.58)

Arjuna now feels the necessity to free himself from the desire-life {Kamya}. Krishna explains mere withdrawal from the sense objects cannot put an end to desire's birth. Desire disappears only when the Supreme appears. In His presence the desire-life loses its existence, not before. (2.59)

Krishna, also explains what happens when one is attached to the desire life, Dwelling on the sense-objects gives birth to attachment; attachment gives birth to desire. Desire (unfulfilled) brings into existence the life of anger. From anger delusion springs up, from delusion the confusion of memory. In the confusion of memory the reasoning wisdom is lost. When wisdom is nowhere, there is destruction. (2.62-63)

Desire works in 1 of 2 ways: Once there is a particular desire (or aversion, which is also a desire of sorts), there are only two possibilities:

1.You do not get what you want.

2.You do get what you want.

When desire is NOT fulfilled: If one's desire (Kama) is not achieved or fulfilled, then there is the emotion of frustration or anger, which is called Krodha. Anger results from unfulfilled desires that one has not learned how to arrange, to pacify, or to understand. It means that there is a desire that needs to be understood and resolved. Jealousy (Matsarya), comes when one doesn’t have something that he wants, but someone known to him has.

There are many other words that describe emotional resistance when desires are not fulfilled. However, they all involve a sort of "pushing against," similar to that with anger.

When desire IS fulfilled: If one's desire (Kama) is achieved or fulfilled, then there is the emotion of pride (Mada), for having what others do not have. When one attains what is longed for, then attachment comes; this is called attachment (Moha). Moha is the incorrect sense that, “This is mine!” When one is attached to something, one becomes greedy, which is called Lobha. Once there is attachment to something, it is as if one can never have enough.

There are many other words that describe emotional attraction when desires are fulfilled. However, they all involve a "drawing towards," similar to that which comes with pride or greed.

Krishna, feels a disciplined person, enjoying sense objects with senses that are under control and free from attachments and aversions, attains tranquility destroying all sorrows and his intellect becomes steady and gets united with the Supreme. (2.64-65) There is neither Self-knowledge nor Self-perception to those who are not united with the Supreme. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66) The mind, when uncontrolled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination ¾ the spiri¬tual shore of peace and happiness. (2.67) One’s intellect becomes steady when the senses are completely withdrawn from sense objects. (2.68) A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69)

A yogi keeps awake or is detached to the night of mun¬dane existence of life because he is in search of the highest truth. One is considered awake when one is free from worldly de¬sires. A yogi is always aware of the Supreme about whom others are un¬aware. A sage is unaware of the experience of sense objects about which others are aware. The life of a yogi is entirely different from the life of a materialistic person. What is considered real by a yogi is of no value for a worldly person. While most people sleep and make dream plans in the night of the illusory world, a yogi keeps awake because he is detached from the world while living in it.

One attains peace when all desires dissipate within the mind without creating any mental disturbance, as river waters enter the full ocean without creating any dis¬turbance. One who desires material objects is never peaceful. (2.70)
Torrents of the river of desire can carry away the mind of a materialistic person as a river carries away wood and other objects in its path. The steady mind of a yogi is like an ocean that takes in the rivers of desire without being disturbed by them because a yogi does not think about personal gain or loss. Human de¬sires are endless. To satisfy a desire is like drinking salt water that will never quench thirst, but will increase it. It is like trying to extinguish a fire with petrol. Trying to fulfill material desires is like adding more wood to the fire. The fire will go out if no more wood is added to it. If one dies without conquering the great enemy ¾ desires ¾ one has to reincarnate to fight this enemy again and again till victory.
F
urther Krishna tells Arjuna that one who abandons all desires and becomes free from longing and the feeling of “I” and “Mine”, he attains peace. This is the super conscious state of mind. Attaining this state, one is no longer deluded. Gaining this state, even at the end of one’s life, a person attains the very goal of human life by becoming one with God. (2.71-72).

In this Second chapter Sri Krishna summarizes Karma Yoga as,

Yoga is Samattva {Equanimity} unaffected by success or failure.
Yoga is Karmatu Kaushalam {Skilful wisdom in action} doing work perfectly.
Yoga is Stithapragnattava {Steadfast Equilibrium} renouncing of the desire.

Samkhya Theory* and Yoga Practice

Krsna's rebuke and exhortation to be brave

Sanjaya said:

1. To him who was thus overcome by pity, whose eyes were filled with tears and troubled and who was much depressed in mind, Madhusudana (Krsna) spoke this word.
The Blessed Lord said:

2. From where has this infatuation taken possession in you at this critical juncture? It is unknown to men of noble mind [not cherished by the Aryans]; it does not lead to heaven; on earth it causes disgrace, 0 Arjuna.

3. Yield not to this unmanliness, 0 Partha (Arjuna), for it does not suit you. Cast off this petty faintheartedness and arise, 0 Paranthapa (oppressor of the foes) (Arjuna).

Arjuna said:

4. How shall I strike with arrows in battle, Bhisma and Drona, who are worthy of worship, 0 Madhusudana (Krsna)?

5. It is better to live in this world by begging than to slay these honoured teachers. Though I am mindful of the gains, they are my teachers, and by slaying them, I would enjoy in this world delights which are smeared with blood.

6. Nor do we know which is better, whether we conquer them or they conquer us. Even if we are granted victory it will be at the heavy cost of losing the sons of Dhritarastra, who are standing before us in battle array.

7. My very being is grieved with the weakness of sentimental pity. My mind is confused about my duty, I ask you. Tell me, for certain, which is better. I am Your pupil; teach me, I seek refuge in You.

8. I do not see what will drive away this sorrow which has dried up my senses. I don’t think even if I attain rich and unrivalled kingdom on earth or even the sovereignty of the gods it would help.
Sanjaya said:

9. Having thus addressed Hrsikesa (Krsna), the mighty Gudakesa (Arjuna) said to Govinda (Krsna), I will not fight, and became silent.

10. To him thus depressed in the midst of the two armies, 0 Bharata (Dhritarastra), Hrsikesa (Krsna), smiling as it were, spoke this word.
The distinction between self and body.

The Blessed Lord said:

11. O Arjuna, you talk like a wise man act like a fool. In that you grieve for those who need not be grieved for, Wise men do not grieve for the dead or for the living.

12. At no time were these kings, nor you, nor I, non-existent, All of us existed in the past, we exist now and shall continue to exist hereafter.**

13. As the Atma passes in this body through childhood, youth and old age, even so is its taking on of another body. The courageous are not puzzled by this.

14. When worldly objects come in contact with the five senses of knowledge, 0 son of Kunti (Arjuna), it gives rise to cold and heat, pleasure and pain. They come and go and do not last forever; learn to endure these, 0 Bharata (Arjuna).

15. The man who is not troubled by these, 0 Chief of men (Arjuna), who remains the same in pain and pleasure, who is wise, makes himself fit for eternal life (Moksha).

16. Of the non-existent (body) it is not permanent; of the existent (Atma) there is no ceasing to be. The conclusion about these two has been perceived by the seers of truth.

17. The all-pervading Atma is indestructible and no one can put an end to this imperishable one

18. It is said that the bodies of the eternal embodied Atma, which is indestructible and incomprehensible, comes to an end. Therefore fight, 0 Bharata (Aruna).

19. He who thinks that Atma slays and he who thinks that Atma is slain; both of them fail to perceive the truth; Atma neither slays nor is slain.

20. He is never born, nor does he die at any time, nor having once come to be does he again cease to be. He is unborn, eternal, permanent, and primeval. He is not slain when the body is slain.

21. He who knows that it is indestructible and eternal, uncreated and unchanging--how can such a person slay any one, 0 Partha (Arjuna), or cause any one to slay?

22. Just as a person casts off worn-out garments and puts on others that are new, even so does the embodied Atma cast off worn-out bodies and take on others that are new.

23. Weapons do not cleave this Atma; fire does not burn it; waters do not make it wet; nor does the wind make it dry.

24. It is uncleavable. It cannot be burnt. It can be neither wetted nor dried. It is eternal, all-pervading, unchanging, and immovable. It is the same forever.

25. It is said to be unmanifest, unthinkable, and unchanging. Therefore, knowing Atma as such, you should not grieve.

26. Even if you think that the Atma is perpetually born and perpetually dies, even then, 0 Mighty-armed (Arjuna), you should not grieve,

27. For to the one that is born death is certain, and certain is birth for the one that has died. Therefore, for what is unavoidable you should not grieve.

28. O Arjuna, “birth and death are mysteries and midway lies the table land of life” what precedes birth and follows death no one knows. All creatures appear for a short time and vanish. So, why then grieve for them?

29. This intricate subject is looked upon as a marvel. One speaks of this marvel and one hears of this but some fail to realize the truth of it.

30. The dweller in the body (Atma) of every one, 0 Bharata (Arjuna), is eternal and can never be slain. Therefore, you should not grieve for any creature.
Appeal to a sense of duty

31. Further, having regard for the Swadharma (own duty), you should not loose courage; there exists no greater good for a Kshatriya [warrior] than a war enjoined by duty.

32. Happy are the Kshatriyas, 0 Partha (Arjuna), for whom such a war comes of its own accord as an open door to heaven.

33. But if you desist this lawful battle, then you will fail your duty and glory and will incur sin.

34. Your infamy will be proclaimed all over the earth for all the times to come. For one with self-respect death is more preferred infamy.

35. The great warriors will think that you have abstained from battle through fear, and they by whom you were highly esteemed will make light of you.

36. Many unseemly words will be uttered by the enemies; (Duryodhana and others) will slander your strength. Could anything be sadder than that?

37. 0 Son of Kunti (Arjuna) if you fall you shall go to heaven; or victorious you shall rule the earth; therefore arise, resolve on battle.

38. Treating alike pleasure and pain, gain and loss, victory and defeat, then get ready for battle. Thus you shall not incur sin.

The insight of Yoga

39. This is the wisdom of the Samkhya Yoga given to you, 0 Partha (Arjuna). Listen now to the Karma Yoga. If your intelligence accepts it, you shall cast away the bondage of works.

40. In this path, no effort is ever lost and no obstacle prevails; even a little of this righteousness (Dharma) saves from great fear.

41. In this, O joy of the Kurus (Arjuna), the determined understands it as single; but the thoughts of the undetermined are many-branched and endless.
No wisdom for the worldly-minded

42-43. The undiscerning, who rejoice in the letter of the Veda, who contend that there is nothing else, whose nature is desire, and who are intent on heaven, proclaim these flowery words that result in rebirth as the fruit of actions and lay down various specialized rites for the attainment of enjoyment and power.

44. The intelligence which is to be trained, of those who are devoted to enjoyment and power and whose minds are carried away by these words [of the Veda], is not well-established in the Samadhi [or concentration].

45. The action of the threefold modes*** is the subject matter of the Veda; but you become free from these, 0 Arjuna, from this threefold nature; be free from the dualities [the pairs of opposites]; be firmly fixed in purity, not caring for acquisition and preservation; and be possessed of the Self.

46. As is the use of water from a well in a place flooded with water everywhere, so is that of all the Vedas for the Brahmin who understands+ Brahman.
Work without concern for the results

47. To action alone is your right and never at all to its fruit; let not the fruits of action be the motive; neither let there be in you any attachment to inaction.

48. Fixed in yoga, do the work, 0 winner of wealth (Arjuna), abandoning attachment, with an even mind in success and failure, for evenness of mind is called yoga.

49. Far inferior indeed is mere action to the discipline of intelligence, 0 winner of wealth (Arjuna); seek refuge in intelligence. Pitiful are those who seek for the fruits of their action.

50. One who has yoked his intelligence [with the Divine] (or is established in his intelligence) casts away even here both good and evil. Therefore strive for yoga; yoga is skill in action.

51. The wise who have united their intelligence [with the Divine], renouncing the fruits which their action yields and freed from the bonds of birth, reach the sorrow less state.

52. When your intellect completely pierces the veil of confusion regarding Self and non-Self, then you will become indifferent to what has been heard and what is to be heard from the scriptures++.

53. When your intellect that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas shall stay steady and firm, con¬centrating on the Supreme Being, then you will be enlightened and completely united with God in trance.
The characteristics of the perfect sage

Arjuna said:

54. What is the description of the man who has this firmly founded wisdom, whose being is steadfast in spirit, 0 Kesava (Krsna)? How does the man of settled intelligence speak; how does he sit; how does he walk?

The Blessed Lord said:

55. When a man puts away all the desires of his mind, 0 Partha (Arjuna), and when his spirit is content in itself, then is he called stable in intelligence.

56. He whose mind is untroubled in the midst of sorrows and is free from eager desire amid pleasures, he from whom passion, fear, and rage have passed away-he is called a sage of settled intelligence.

57. He who is without affection on any side, who does not rejoice or loathe as he obtains good or evil-his intelligence is firmly set [in wisdom].

58. He who draws away the senses from the objects of sense on every side as a tortoise draws in his limbs into the shell-his intelligence is firmly set [in wisdom].

59. The objects of sense turn away from the embodied soul who abstains from feeding on them, but the taste for them remains. Even the taste turns away when the Supreme is seen.

60. Even though a man may ever strive [for perfection] and be ever so discerning, 0 Son of Kunti (Arjuna), his impetuous senses will carry off his mind by force.

61. Having brought all the senses under control, he should remain firm in yoga, intent on Me; for he, whose senses are under control, his intelligence is firmly set.

62. When a man dwells in his mind on the objects of sense, attachment to them is produced. From attachment springs desire, and from desire comes anger.

63. From anger arises bewilderment, from bewilderment loss of memory, and from loss of memory the destruction of intelligence; and from the destruction of intelligence he perishes.

64. But a man of disciplined mind, who moves among the objects of sense, with the senses under control and free from attachment and aversion-he attains purity of spirit.

65. And in that purity of spirit, there is produced for him an end of all sorrow; the intelligence of such a man of pure spirit is soon established [in the peace of the self].

66. For the uncontrolled, there is no intelligence; nor for the uncontrolled is there the power of concentration; and for him without concentration, there is no peace; and for the unpeaceful, how can there be happiness?

67. When the mind runs after the roving senses, it carries away the understanding, even as a wind carries away a ship on the waters.

68. Therefore, 0 Mighty-armed (Arjuna), he whose senses are all withdrawn from their objects-his intelligence is firmly set.

69. What is night for all beings is the time of waking for the disciplined soul; and what is the time of waking for all beings is night for the sage who sees (or the sage of vision)+++.

70. He unto whom all desires enter as waters into the sea, which, though ever being filled is ever motionless, attains to peace, and not he who hugs his desires.

71. He who abandons all desires and acts free from longing, without any sense of mine ness or egotism-he attains to peace.

72. This is the divine state, 0 Partha (Arjuna); having attained thereto, one is not again bewildered; fixed in that state at the end [at the hour of death] one can attain to the bliss of God.


In the Upanisad of the Bhagavad-Gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the second chapter, entitled “The Yoga of Knowledge."

*The teacher explains in brief in verses 11 -38 the wisdom of the Samkhya philosophy. The Samkhya does not refer to Kapila's system but to the teaching of the Upanisads.Samkhya and Yoga are not in the Gita discordant systems. They have the same aim but differ in their methods.

**While the Samkhya system postulates a plurality of souls, the Gita reconciles this with unity.

***The three modes (gunas) are goodness (sattva), passion (rajas), and dullness or inertia (tamas). These are the primary constituents of nature and are the bases of all substances.

+ That is, for those of illumined consciousness or spiritual insight ritual observances are of little value.

++ Scriptures are unnecessary for the man who has attained insight.

+++ When all beings are attracted by the glitter of sense-objects, the sage is intent on understanding reality. He is wakeful to the nature of reality to which the unwise is asleep or indifferent.