Chapter 2साङ्ख्ययोगःSankhya Yoga

Arjuna takes refuge (2.1–2.10). Sanjaya tells how Krishna speaks to Arjuna, who is overcome with pity, his eyes full of tears (2.1). Krishna's first words sound harsh — this is kaśmala (a stain) and hṛdaya-daurbalya (weakness of heart); rise up (2.2–2.3). Arjuna again speaks of Bhishma and Drona — better to live on alms than to kill revered elders (2.4–2.5); he does not even know whether winning or losing would be better (2.6). Then the turning point of the chapter: kārpaṇya-doṣopahata-svabhāvaḥ … śiṣyas te 'haṃ śādhi māṃ tvāṃ prapannam — "I am your disciple, I have come to you for refuge, teach me" (2.7). He says that even a kingdom over the whole earth would not remove this grief (2.8), and saying "I will not fight", he falls silent (2.9). Krishna, as if smiling, begins to speak between the two armies (2.10).

Knowledge of the self — sankhya (2.11–2.30). "You grieve for those who are not worth grieving for, and yet you speak words of wisdom" (2.11). Never was there a time when I did not exist, nor you, nor these kings (2.12). Just as the body passes through childhood, youth and old age — so too it passes to another body (2.13). Pleasure and pain come and go through the contact of the senses — endure them (2.14–2.15). The unreal has no being, the real never ceases to be (2.16); that which pervades all is imperishable (2.17); bodies perish, the embodied self is eternal (2.18). It neither kills nor is killed (2.19); it is neither born nor dies (2.20–2.21). Just as one casts off old clothes for new ones (2.22). Weapons cannot cut it, fire cannot burn it (2.23–2.25). And even if you think of it as being born and dying, grief is still not fitting (2.26–2.28). Some see it as a wonder (2.29); the embodied self in every body cannot be slain (2.30).

The argument from svadharma (2.31–2.38). Even from the point of view of your own dharma, you should not waver; for a kshatriya there is nothing better than a righteous war (2.31–2.32). Not fighting means loss of dharma and of honour, and dishonour is worse than death (2.33–2.36). If slain, you gain heaven; if victorious, the earth (2.37). Treating pleasure and pain, gain and loss, victory and defeat alike, fight (2.38).

Buddhi-yoga — karma-yoga (2.39–2.53). So far, the understanding of sankhya; now, that of yoga (2.39). On this path no effort is wasted, and even a little of it removes great fear (2.40). The resolute understanding is one; the irresolute has many branches (2.41). The understanding of those caught up in flowery words about rewards does not settle in samadhi (2.42–2.44); rise above the three gunas (2.45); what use the Vedas are to the knower (2.46). Karmaṇy evādhikāras te — your right is to action, never to its fruits (2.47). Established in yoga, perform action — samatvaṃ yoga ucyate (2.48). Take refuge in understanding (2.49); yogaḥ karmasu kauśalam (2.50). Such wise ones are freed from the bondage of birth (2.51); when you cross the mire of delusion, dispassion comes (2.52), and when understanding becomes unshakeable, yoga (2.53).

Sthita-prajña (2.54–2.72). Arjuna asks — what are the marks of one whose wisdom is steady; how does he speak, sit, walk (2.54). Krishna: one who gives up all the desires of the mind and is content in the self (2.55); unshaken in sorrow, free of craving in pleasure, free from attachment, fear and anger (2.56); neither rejoicing nor hating in good or bad (2.57); drawing in the senses like a tortoise (2.58). Sense objects fall away, and even the taste for them goes on seeing the Supreme (2.59); the senses carry off even the learned (2.60); so, mastering them, be mat-paraḥ (2.61). Dwelling on sense objects → attachment → desire → anger → delusion → loss of memory → ruin of understanding → destruction (2.62–2.63). One who moves among sense objects with senses free of attachment and aversion attains serenity (2.64), in which sorrows end and understanding becomes steady (2.65); for the undisciplined there is no understanding, no peace, no happiness (2.66); a wandering mind carries away wisdom as the wind carries a boat (2.67); hence mastery of the senses (2.68). What is night for all beings, in that the self-controlled one is awake (2.69); one into whom desires flow as rivers into the ocean attains peace (2.70); free of craving, free of "mine", free of ego (2.71). This is the brāhmī sthiti — having attained it, one is no longer deluded (2.72).

The chapter begins with delusion (2.1, 2.7) and ends with "na vimuhyati" — "is not deluded" (2.72).