श्रीराम जय राम जय जय राम, শ্ৰীৰাংজয়ৰাংজয়জয়ৰাং, শ্রীরাম জয় রাম জয় জয় রাম , શ્રીરામ જય રામ જયજય રામ, ಶ್ರೀರಾಮಜಯರಾಮಜಯಜಯರಾಮ, ശ്രിറാം ജയ് റാം ജയ്‌ ജയ് റാം, శ్రీరాంజయరాంజయజయరాం

सांख्ययॊगः Chapter 2

 अथद्वितीयॊध्यायः सांख्ययॊगः

संजयउवाचतंतथाकृपयाविष्टंअशृपूर्णाकुलॆक्षणम्।विषीदन्तमिदंवाक्यमुवाचमधुसूदनः॥१॥

Sanjaya said:-SriKrisna then addressed the following words,to Arjuna,who was as mentioned before, overwhelmed with p[ity whose eyes were filled with tears and agitated ,and who was full of sorrow.

श्रीभगवानुवाचकुतस्त्वाकश्मलमिदं  विषमॆद्समुपस्थितम्।   अनार्यजुष्टमस्वर्ग्यंअकीर्तिकरमर्जुन  ॥२॥

Sri Bhagavan said,“Arjuna how has this infatuation overtaken you at this odd hour?It is shunned by noble souls;neither will it bring heaven, norfame to you.

क्लैब्यंमास्मगमःपार्थनैतत्वय्युपपद्यते।क्षुद्रंहृदयदौर्बल्यंत्यक्तॊत्तिष्ठ  परंतप॥३॥

Yield not to unmanliness,Arjuna ill does it become you.Shaking off this paltry faintheartedness, stand up, O scorcher of enemies.

अर्जुनउवाचकथंभीष्ममहंसंख्येद्रोणंचमधुसूदन।इषुभिःप्रतियॊत्स्यामिपूजार्हावरिसूदन॥४॥

Arjuna said, “How, Krisna, shall I fight Bhisma and Drona, with arrows in the battle field?They are worthy of deepest reverence, O, destroyer of foes.

गुरूनहत्वाहिमहानुभावान्श्रेयॊभोक्तुंभैक्षमपीहलोके।हत्वार्थकामांस्तुगुरूनहैवभुन्जीय्भोगान्रुधिरप्रदिग्धान्॥५॥

It is better to live on alms in this world without slaying these noble elders ,because even after killing them we shall after all enjoyonly bloodstained pleasures in the form of wealth and sense enjoyments.

नचैतद्विद्मःकतरन्नोगरीयोयद्वाजयेमय्दिवानोजयेयुः  ।यानेवहत्वानजिजीवशामःतेवस्थिताःप्रमुखेधार्तराष्ट्राः॥६।।

We donot even know  which is preferable for us, -to fight or not to fight, nor do we know whether we shall win or whether they will conquer us.Those very sons of Dhritarashtra  ,killing we do not even wish to live, ,stand to the enemy ranks.

कार्पण्यदोषोपहतस्वभावःपृच्चामित्वां  धर्मसम्मूढचॆताः  ।यच्छ्रेयःस्यान्निश्चितं    बृहितन्मेषिश्यस्तेहं  शाधिमांत्वांप्रपन्नम्॥७॥

With my very being tainted by the vice of  faint heartedness andv my mind puzzled with regard to duty ,I am asking You, . Tell me that which iscdecidedly good, I am Your desciple, . Pray instruct me, who have put myself into your hands.

नहिप्रपश्यामिममापनुद्याद्  यच्छोकमुच्छोषणमिन्द्रियाणाम्।अवाप्य  भूमावसपत्नमृद्धंराज्यंसुराणाम्सपिचाधिपत्यम्॥८॥

For even on obtaining undisputed sovereignty  and an affluent kingdom  on this earth and lordship over 6he gods  , I do not see any means that can drive away the grief which is   drying up my senses. 

संजयउवाचएवमुक्त्वाहृषीकेषंगुडाकेशःपरंतप।नयोत्स्यइतिगॊविन्दमुक्त्वातूष्णीं   बभूवह॥९॥

Sanjaya said,“ O king having thus spoken to Sri Krisna, Arjuna again said to Him ,`I will not fight’ and became silent.

तमुवाचहृषीकेशःप्रहसन्निवभारत।सेनयोरुभयोर्मध्येविषीदन्तमिदंवचः॥१०॥

Then, O,DhritarAshtra, Sri Krisna as if smiling ,addressed the following words to sorrowing Arjuna, in the midst of two armies.

श्रीभगवानुवाचअशोच्यानन्वशोचस्त्वं  प्रज्नावादांश्च  भाषसे।गतासूनगतासूंश्चनानुशोचन्तिपण्डिताः॥११॥

Sri Bhagavan said, “Arjuna you grieve over those who should not be grieved for, and yet speak like the learned; wise men do not sorrow over the dead or living.

नत्वेवाहं  जातु  नासंनत्वंनेमेजनाधिपाः।  नचैनभविष्यामः  सर्वेवयमतःपरम्॥१२॥

In fact, there was never a time when I was not , or when you or these kings were not;    Nor is it a fact that hereafter we shall cease to be.

देहिनोस्मिन्यथादेहेकौमारंयौवनंजरा।तथादेहान्तरप्राप्तिःधीरस्तत्रनमुह्यति॥१३॥

Just as boyhood ,youth and old age  are attributed to th soul through the body, ,even so it attains another body, . The wise man does not get delluded about this.

मात्रास्पशासु  कौन्तेय  शीतोष्णसुखदुःखदाः।आगमापायिनोनित्याःतांस्तितिक्षस्वभारत॥१४॥

O, son of Kunti, the contacts between the senses and their  objects, ,which give rise to the feelings of heat and cold, pleasure and pain etc;are transitory,and fleeing.,therefore, Arjuna ignore them. 

यंहिनव्यथयंत्येतेपुरुषंपुरुषर्षभ।  समदुअःखसुखंधीरंसोमृतत्वायकल्पते॥१५॥

Arjuna the wise man to whom pain and pleasure are alike ,and who is not tormented by these contacts,becomes eligible for immortality.

नासतोविद्यतेभावोनाभावोविद्यतेसतः।   उभयोपिदृष्टोन्तस्त्वनयोस्तत्त्वदर्शिभिः॥१६॥

The unreal has no existance, and thev real never cease to be; the reality of both has thus been percieved by the seers of  truth.

अविनाशितुत्त्विद्धियेनसर्वमिदंततम्।विनासमव्ययस्यास्यनकश्चित्कर्तुमर्हति॥१७।।

Know that alone to be imperishab;e,which pervades this universe; eor no one has power to destroy this indestructible substance.

अन्तवन्त  इमेदेहा  नित्यस्योक्ताः   शरीरिणः।अनाशिनोप्रमेयस्यतस्मादयुद्ध्यस्वभारत॥१८॥

All those bodies pertaining to the imperishable, indefinite and eternal, soul are spoken of as perishable.therefore Arjuna, fight.

यएनंवेत्तिहन्तारंयश्चैनंमन्यतेहतम्।उभौतौनविजानीतो  नायंहन्तिनहन्यतॆ॥१९।।

They are both ignorant, he who knows the soul  to be  capable of killing and he who takes it as killed;for verily he soul neither kills nor is killed.

नजायतेम्रियतेवाकदाचिन्नायंभूत्वाभवितावानभूयः।अजॊनित्यःशाश्वतॊयं  पुराणोनहन्यतेहन्यमानेशरीरे॥२०॥

The soul is never born nor dies;  nor does it become only after being born .For it is unborn, eternal, everlasting and ancient.even though the body is slain, the soul is not.

वेदाविनाशिनंनित्यं  यएनमजमव्ययम्।कथंसपुरुषःपार्थक्ंघातयतिहन्तिकम्॥२१॥

Arjuna the man who knows this soul to be imperishable,eternal and free from birth and decay, –how and whom  will he cause to be killed., how and whom will he  kill?

वासांसिजीर्णानियथाविहायनवानिगृह्णातिनरोपराणि।तथाशरीराणिविहायजीर्णान्यन्यानिसंयातिनवानिदेही  ॥२२॥

As a man shedding worn out garments, takes other new ones likewise the embodied soul casting of worn out bodies,enters into others which are new.

नैनंछिन्दन्तिशस्त्राणिनैनंदहतिपावकः।नचैनंक्लॆदयन्त्यापोनशॊषयतिमारुतः॥२३॥

Weapons do not cut it, nor can fire burn it ; watercannot wet it, nor can wind dry it.

अच्छॆद्योयमदाह्योयम्अक्लेद्योशोष्यएवच।नित्यःसर्वगतःस्थाणुरचलोयंसनातनः॥२४॥

For this soul is incapable of being cut; it is proof against fire;impervious to water, and undriable as well.This soul is eternal, omnipresent immovableconsant and everlasting.

अव्यक्तोयमचिन्त्योयंअविकार्योय  मुच्यते।  तस्मादेवंविदित्वैनंनानुशोचितुमर्हसि॥२५॥

This soul is unmanifest;it is unthinkable; and it is spoken of as immutable; Therefore knowing this as such, you should not grieve.

अथचैननित्यजातंनित्यंवामन्यसेमृतम्।  तथापित्वंमहाबाहो  नैवंशोचितुमर्हसि॥२६॥

And Arjuna if you should suppose this soul to be subject to constant birth and death, even you should not grieve like this.

जातस्यहिधृवोमृत्युःधृवंजन्ममृतस्यच।तस्मादपरिहार्यॆर्थेनत्वंशॊचितुमर्हसि॥२७॥

For in that case, death is certain for the born, and rebirth is inevitable,for the dead, You should not therefore, grieve over the inevitable.

अव्यक्तादीनिभूतानिव्यक्तस्म्ध्यानिभारत।अव्यक्तनिधनान्येव  तत्रकापरिदेवना॥२८॥

Arjuna, before birthbeings are  not manifestto our human senses,; at death they return to the unmanifest again, They are manifest only in theinterim between birth and death. What occassion then for lamentation?

आश्चर्यवत्पश्यतिकश्चिदॆनंआश्चर्यवद्वदतितथैवचान्यः  ।आश्चर्यवच्चैनमन्यः    शॄणॊतिशृत्वाप्यॆनंवेदनचैव  कश्चित्॥२९॥

Hardly anyone percieves this soul as marvellous and scarce,another hears of it as marvellous, while there are some who knowit not even on hearing of it.

देहीनित्यमवध्योयंदेहेसर्वस्यभारत।तस्मात्सर्वाणिभूतानिनत्वंशॊचितुमर्हसि॥३०।

Arjuna, this soul dwelling in the bodies of all can never be slain, ;therefore you should not mourn for anyone.

\स्वधर्मपिचावेक्ष्य    नविकम्पितुमर्हसि।धर्म्याद्धियुद्धाच्छ्रेयोन्यत्क्षत्रियस्यनविद्यते॥३१॥

Besides cosidering your own duty too you should not waver; for there is nothing more welcome for a man of the warrior class than a righteous war.

यदृच्छया   चोपपन्नंस्वर्गद्वारमपावृतम्।सुखिनःक्षत्रियाःपार्थमभन्तेयुद्धमीदृशम्॥३२॥

Arjuna, happy are the Kshatriyas, who get such an unsolicited opportunity for war, which opens the door to heaven.

अथचेत्वमिमं  धर्म्यंसंग्रामंनकरिष्यसि।ततःस्वधर्मे   कीर्तिंचहित्वापापमवाप्स्यसि॥३३॥

Now if you refuse to fight this righteous war ,then, shirking your duty and losing your reputation., you will incur sin.

अकीर्तिचापिभूतानिकथयिष्यन्तितेव्ययाम्।  संभावितस्यचाकीर्तिःमरणादतिरिच्यते॥३४॥

Nay people will also pour undying infamy on you, and infamy brought on a man enjoying popular esteem is worse than death.

भयाद्रणादुप्रतं  मंस्यन्तेत्वांमहारथाः।  येषांच   त्वंबहुमतोभूत्वायास्यसिलाघवम्  ॥३५॥

And the warrior -chiefs who thought highly of you, will now dispise,you, thinking that it was fear which drove you from battle.

अवाच्यवादांश्चबहून्वदिष्यन्तितवाहिताः।  निन्दन्तस्तवसामर्थ्यंततोदुःखतरंनुकिम्॥३६॥

And your enemies  disperaging your might ,will speak many unbecoming words,, what can be more distressing than this ?

हतोवाप्राप्स्यसिस्वर्गंजित्वावाभोक्ष्यसेमहीम्।तस्मादुत्थिष्ठकौन्तेययुद्धायकृतनिश्चयः।।  ३७॥

Die; and you will win heaven;and you enjoy sovereignty  of the earth.therefore stand up, Arjuna determined to fight.

सुखदुःखॆसमेकृत्वालाभालाभौजयाजयौ।ततोयुद्धाययुज्यस्वनैवंपापमवाप्स्यसि॥३८॥

Treating alike victory and defeat, gain and loss pleasure and pain, get ready for the fight, fighting thus you will not incur sin.

एषातेभिहितासांख्येबुद्धिर्योगेत्विमांश्रुणु।बुद्ध्यायुक्तोययापार्थकर्मबन्धंप्रहास्यसि॥३९॥

Arjuna this attitude of mind has been presented to you from the point of view of Jnanayoga ; now hear the same as presented from the standpoint of Karmayoga, (the Yoga of selfless action,),. Equipped with this attitude of mind ,you will be able to throw  off completely the shackles of Karma.

नेहाभिक्रमनाशॊस्तिप्रत्यवायोनविद्यते।  स्वल्पमप्यस्यधर्मस्यस्त्रायतेमहतोभयात्॥४०॥

In this path, (of disinteresed action, ) there is no loss of effort ,nor is there fear of contrary result, Even a little practice  of this descipline saves one from the terrible  wheel of birth and death.

व्यवसायात्मिकाबुद्धिःरॆकेहकुरुनन्दन।बहुशाखाह्यनन्ताश्चबुध्योव्यवसायिनाम्॥४१॥

 Arjuna, in this Yoga (of disinteresred action), the intellect bis descriminate,and directed singly towards one ideal; whereas the intellect, of the undecided (ignorant men moved by desires), wanders in all directions.,after innumerable aims.

यामिमांपुष्पितांवाचंप्रवदन्त्यविपश्चितः।वेदवादरताःपार्थनान्यदस्तीतिवादिनः॥४२॥

Arjuna, those who are full,of desires and devoted to the letter of the Vedas, who look upon heaven as the supreme goal, and argue that there is nothing beyond heaven, are unwise.

कामत्मानःस्वर्गपराजन्मकर्मफलप्रदाम्।  क्रियाविशॆशबहुलांभोगैश्वर्य  गतिंप्रति॥४३॥

They utter flowery speech  recommending many rituals, of various kinds for the attainment of pleasures,and power with rebirth as their fruit.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।व्यवसायात्मिका बुद्धिः समाधौ न विधीयतॆ ॥४४||

Those whose minds are  carried away by such words,,and who are deeply attached to pleasure and worldly power, cannot attain the determinate intellect concentrated on God.

त्रैगुण्यविषयावेदानिस्त्रैगुण्योभवार्जुन।निर्द्वन्द्वोनित्यसत्वस्थोनिर्योगक्षॆमआत्मवान्॥४५

Arjuna, the vedas thus deal with the evolutes of the three  Gunas,(modes of prakriti), viz;worldly enjoyments and  the means of attaining such enjoyments   and their means, rising above the pairs of  opposites like pleasure and pain, etc;established in the external Existence (God)absolutely unconcerned  about the supply of wants and the preservation of what has been already attained  and self -controlled.

यावानर्थउदपानेसर्वतःसम्प्लुतॊदके।तावान्सर्वेषुवेदेषुब्रह्मणस्यविजानतः॥४६॥

A Brahman, who has obtained enlightenment ,has the same use for all the vedas as one who stands at the brink of a sheet of water overflowinfg on all sides   has for a small reservoir of water.

कर्मण्येवाधिकारस्तेमाफलेषुकदाचन।माकर्मफलहेतुर्भूर्मातेसंगोस्त्वकर्मणि \॥४७॥

Your right is to work only,but never to the fruit thereof, , be not instrumental in making your actions bear fruit  ,nor let your attachments be to inaction.

योगस्थकुरुकर्माणिसंगंत्यक्त्वाधनंजय।सिश्यसिध्योःसमोभूत्वासमत्वंयोगउच्यते॥४८।

Arjuna, perform your duties established in Yoga,renouncing attachment, and even-tempered  in success and failure s ; eveness  of temper is called Yoga.

दूरेणह्यवरंकर्मबुद्धियोगोद्धनंजय।बुद्धौशरणमन्विच्छ   कृपणाःफलहेतवः॥४९॥

Action (with a  selfish motive),is far inferior to this Yoga, in the form of equanimity.. Do you seek refuge in this equipoise of mind  ,Arjuna; for poor and wretched are those who are instrumental in making there actions bear fruit.

बुद्धियुक्तोजहातीहउभेसुकृतदुष्कृते।तस्माद्योगाययुज्यस्वयोगःकर्मसुकौशलम्॥५०॥

Endowed with equanimity  ,one sheds in this life both good and evil,  . Therefore strive for the practice  of this Yoga of equanimity, . skill to action lies in( the practice of this ) Yoga.

कर्मजंबुद्धियुक्ताहिफलंत्यक्त्वामनीषिणः।जन्मबन्धविनिर्मुक्तापदंगच्छन्त्यनामयम्॥५१॥

For wise men possessing an equipoised mind ,renouncing the fruit of actions and freed from the shackles of birth  attain the blissful  supreme state.

यदातेमोहकलिलंबुद्धिर्यतितरिष्यति।तदागन्तासिनिर्वेदंश्रोतव्यस्यश्रुतस्यच॥५२॥

When your mind will have fully crossed the mire of delusion you will then grow indifferent  to the enjoyments  of this world   and the next, that have been heard of as well as to those that are yet to be heard of .

श्रुतिविप्रतिपन्नातेयदास्थास्यतिनिश्चला।समाधावचलाबुद्धिस्तदायोगमवाप्स्यसि॥५३॥

when your intellect  confused by hearing conflicting statements  ,will rest, steady and undestracted  ( in meditation), on God, you will then attain Yoga,for.(lasting union with God).

अर्जुनउवाचस्थितप्रज्ञस्यकाभाषा  समाधिस्तस्यकेशव।स्थितधीःकिंप्रभाषेतकिमसितव्रजेतकिम्॥५४॥

Arjuna said;- Krisna, what is the mark of God-realised soul ,stable of mind anfd established  in Samadhi ?(perfect tranquility of mind).

श्रीभगवानुवाचप्रजहातियदा  कामान्सर्वान्पार्थमनोगतान्आत्मन्येवात्मनातुष्टःस्थितप्रज्ञस्तदोच्यते॥५५॥

Sri Bhagavan said;-Arjuna when one thoroughly dismisses all cravings  of the heart  and is satisfied in the self   through, (the joy of ), the self, ,then he is called stable of mind.

दुःखॆष्वनुद्विग्नमनाःसुखेषुविगतस्पृहः  ।वीतरागभयक्रोधःस्थितधीर्मुनिरुच्यते॥५६॥

The sage, whose mind remains  unpertubed amid sorrows, whose thirst for  pleasures has altogether disappeared , and who is free from passion, ,fear and anger, is called stable in mind.

यःसर्वत्रानभिस्नेहःतत्तत्प्राप्यशुभाशुभम्।नाभिनन्दतिनद्वेष्टितस्यप्रज्ञाप्रतिष्ठिता॥५७॥

He who is unattached to everything and meeting with good and evil, ,neither rejoices, nor recoils ,his mind is stable.

यदासंहरतेचायंकूर्मॊङ्गानीवसर्वशः  ।इन्द्रियाणीन्द्रियास्तेभ्यः  तस्यप्रज्ञा  प्रतिष्ठिता॥५८॥

When like a tortoise  ,which draws in its limbs  from all directions, , he withdraws his senses from the sense -objects.

विषयाविनिवर्तर्न्तेनिराहारस्यदेहिनः।रसवर्जंरसोप्यस्य   परंदृष्ट्वानिवर्तते॥५९॥

Sense objects turn away nfrom him, who does not enjoy them, with hs senses  but the taste foe them persists, . This relish also disappears in the case of the man of stable mind, when he sees the Supreme.

यततोह्यपिकौन्तेयपुरुषस्यविपश्चितः।  इन्द्रियाणिप्रमाथीनिहरन्तिप्रसभंमनः॥६०॥

Turbulant by nature, the senses even of a wise man , who is practising self-control  forcibly carry away his mind.,Arjuna.

तानिसर्वाणिसंयम्ययुक्तआसीनमत्परः।वशॆहियस्येन्द्रियाणि  तस्यप्रज्ञाप्रतिष्ठिता॥६१॥

Therefore having controlled them all  and collecting his mind  one should sait for meditation, ,devoting oneself  heart and soul to Me.For he whose senses are mastered is known to have stable mind.

ध्यायतोविषयान्पुंसःसङगस्तेषूपजायते।सङ्गात्संजायतेकामःकामात्क्रोधोभिजायते॥६२।|

The man dwelling on sense-objects,developes attachment for  them ;  from attachment springs up desire;  and from desire (unfulfilled), ensues anger.

क्रोधाद्भवतिसंमोहःसंमोहात्स्मृतिविभ्रमः।स्मृतिभ्रंशात्बुद्धिनाशॊबुद्धिनाशात्प्रणश्यति॥६३॥

From anger arises   infatuation, from infatuation , confusion of memory, ;from confusion of memory  loss of reason, and from loss of reason one goes to complete ruin.

रागद्वेषवियुक्तैस्तु  विषयानिन्द्रियैश्वरन्।आत्मवश्यैर्विधेयात्मा  प्रसादमधिगच्छति॥६४।।

But the self-controlled practicant , while enjoying the various sense objects, through his senses  ,which are disciplined and free from likes and dislikes, attains placidity of mind.

प्रसादेसर्वदुःखानाम्हानिरस्योपजायते।प्रसन्नचेतसोह्याशुबुद्धिः  पर्यवतिष्ठते॥६५॥

With the attainment of such placidity  of mind, all his sorrows come to an end;  and the intellect of such person, of tranquil mind, soon withdrawing itself from all sides, becomes firmly established in God.

नास्तिबुद्धिरयुक्तस्यनचायुक्तस्य   भावना।नचाभावयतः  शान्तिरशान्तस्यकुतःसुखम्॥६६।|

He who has not controlled his mind and senses can have no reason ; nor can such an undisciplined man think of God.The unthinking mancan have no peace.and how can there be happiness for one lacking peace, of mind?

इन्द्रियाणांहिचरतां  यन्मनोनुविधीयते।तदस्यहरतिप्रज्ञांवायुर्नावमिवाम्भसि॥६७॥

As the wind carries away a barge upon the waters, , eve4n so of the senses moving  among sense objects, the one to which the mind is joined takes away   his discrimination.

तस्मादस्यमहाबाहोनिगृहीतानिसर्वशः।इन्द्रियाणींद्रियार्थेभ्यःतस्यप्रज्ञाप्रतिष्ठिता॥६८।

Therefore Arjuna he whose senses are completely restrained  from their objects, is said to have a stable mind.

यानिशासर्वभूतानांतस्यांजागर्तिसंयमी।  यस्यांजाग्रतिभूतानिसानिशापश्यतोमुनेः॥६९॥

That which is night to all beings ,in that state, (of Divine Knowledge and supreme Bliss), the god-realised Yogi, keeps awake.And that (the ever changing transient worldly happiness), in which all living beings keep awake, is night to the seer.

आपूर्यमाणामचलप्रतिष्ठंसमुद्रमापःप्रविशन्तियद्वत्।तद्धत्काम   यंप्रविशन्तिसर्वॆ  सशान्तिमप्नोतिनकामकामी॥७०॥

As the water of different rivers  enter the ocean, which though full  on all sides remains undisturbed, likewise he in whom all enjoyments merge themselves,attain peace, not he who hankers after such enjoyments. 

विहायकामानयःसर्वान्पुमांश्चरतिनिःस्पृहः।निर्ममोनिरहंकारःसशान्तिमधिगच्छति॥७१॥

He who has given up all desires,and moves free from attachment,egoism and thirst for enjoyment attains peace.

एषाब्राह्मीस्थितिःपार्थनैनांप्राप्यविमुह्यति।  स्थित्वास्यामन्तकलॆपिब्रह्मनिर्वाणमुच्छति॥७२॥

Arjuna such is the state of the God-realised soul, having reached this state even at the last moment ,he attains Brahmic Bliss.

\तत्सदितिश्रीमद्भगवद्गीतासुउपनिषत्सुब्रह्मविद्यायाम्योगशास्त्रेस्रीकृष्णार्जुनसंवादेसांख्ययोगोनामद्वितीयोध्यायः॥२॥

Thus in the Upanishad sung by the Lord, the   Science of Brahma the scripture of Yoga, the dialogue between Sri Krisna and Arjuna, ends the chapter called ~~Sankhya Yoga ”(the yoga of knowledge).