Below are verses 1 to 10 from **Sankhya Yoga** (Chapter 2 of the Bhagavad Gita), presented one by one in the format you requested: Sanskrit text, transliteration, English translation, and explanation. This chapter shifts from Arjuna’s despair to Krishna’s philosophical guidance, introducing key concepts of the self and duty.

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Verse 2.1

**Sanskrit**

सञ्जय उवाच |

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् |

विषीदन्तमिदं वाक्यमुवाच मधुसूदनः || १ ||

**Transliteration**

sañjaya uvāca |

taṁ tathā kṛpayāviṣṭam aśru-pūrṇa-ākulekṣaṇam |

viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ ||

**English Translation**

Sanjaya said: To him who was thus overwhelmed with compassion, his eyes filled with tears and agitated, despairing, Madhusudana spoke these words.

**Explanation**

Sanjaya describes Arjuna’s state after Chapter 1’s collapse: "kṛpayāviṣṭam" (filled with compassion), "aśru-pūrṇa-ākulekṣaṇam" (eyes tearful and distressed), and "viṣīdantam" (despairing). Krishna, called "madhusūdana" (slayer of Madhu), begins his response, marking the start of his counsel to lift Arjuna from sorrow.

**Key Concepts**

• Arjuna’s vulnerability: His emotional breakdown is vivid.

• Krishna’s intervention: The teacher steps in at a critical moment.

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### Verse 2.2

**Sanskrit**

श्रीभगवानुवाच |

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् |

अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन || २ ||

**Transliteration**

śrī-bhagavān uvāca |

kutastvā kaśmalam idaṁ viṣame samupasthitam |

anārya-juṣṭam asvargyam akīrti-karam arjuna ||

**English Translation**

The Blessed Lord said: Whence has this ignominy come upon you at this critical moment, O Arjuna? It is unbecoming of a noble one, it leads not to heaven, and it causes disgrace.

**Explanation**

Krishna ("śrī-bhagavān," the Blessed Lord) challenges Arjuna’s despair ("kaśmalam"), asking "kutastvā" (whence) it arises in this "viṣame" (perilous hour). He calls it "anārya-juṣṭam" (unworthy of a noble person), "asvargyam" (not leading to heaven), and "akīrti-karam" (disgraceful), urging Arjuna to rise above weakness as a warrior.

**Key Concepts**

• Call to honor: Krishna invokes Arjuna’s duty and dignity.

• Moral critique: Despair is unfit for a Kshatriya’s path.

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### Verse 2.3

**Sanskrit**

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते |

क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप || ३ ||

**Transliteration**

klaibyaṁ mā sma gamaḥ pārtha naitat tvayy upapadyate |

kṣudraṁ hṛdaya-daurbalyaṁ tyaktvottiṣṭha parantapa ||

**English Translation**

Do not yield to cowardice, O Partha; it does not befit you. Cast off this petty weakness of heart and arise, O scorcher of foes!

**Explanation**

Krishna addresses Arjuna as "pārtha" (son of Pritha) and "parantapa" (scorcher of foes), urging him to reject "klaibyaṁ" (impotence/cowardice), which "naitat tvayy upapadyate" (does not suit you). He labels Arjuna’s despair "kṣudraṁ hṛdaya-daurbalyaṁ" (petty heart-weakness) and commands "uttiṣṭha" (arise), pushing him toward action.

**Key Concepts**

• Warrior’s resolve: Cowardice contradicts Arjuna’s nature.

• Empowerment: Krishna motivates through strength, not sympathy.

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### Verse 2.4

**Sanskrit**

अर्जुन उवाच |

कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन |

इषुभिः प्रतियोत्स्यामि पूज्यौ युद्धे गुरूत्तमौ || ४ ||

**Transliteration**

arjuna uvāca |

kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana |

iṣubhiḥ pratiyotsyāmi pūjyau yuddhe gurūttamau ||

**English Translation**

Arjuna said: How can I fight Bhishma and Drona in battle with arrows, O Madhusudana? They are worthy of reverence, the greatest of teachers in combat.

**Explanation**

Arjuna responds, addressing Krishna as "madhusūdana." He questions "kathaṁ" (how) he can attack "bhīṣmam" and "droṇam" with "iṣubhiḥ" (arrows) in "saṅkhye" (battle), as they are "pūjyau gurūttamau" (revered supreme teachers). His personal respect for them deepens his reluctance.

**Key Concepts**

• Duty vs. devotion: Arjuna struggles with fighting his mentors.

• Emotional bind: Reverence clashes with his warrior role.

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### Verse 2.5

**Sanskrit**

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके |

हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् || ५ ||

**Transliteration**

gurūn ahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam api iha loke |

hatvārtha-kāmāṁs tu gurūn ihaiva bhuñjīya bhogān rudhira-pradigdhān ||

**English Translation**

Indeed, it is better to live on alms in this world without killing these noble teachers; by killing them for wealth and desires, I would enjoy pleasures stained with blood.

**Explanation**

Arjuna prefers "bhaikṣyam bhoktuṁ" (living on alms) over slaying "mahānubhāvān gurūn" (noble teachers). He dreads that killing them for "artha-kāmān" (wealth and desires) would yield "bhogān rudhira-pradigdhān" (pleasures blood-stained), highlighting his aversion to gains tainted by their deaths.

**Key Concepts**

• Ethical purity: He’d rather beg than profit from sin.

• Blood-stained gains: Victory loses value if immoral.

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### Verse 2.6

**Sanskrit**

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः |

यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः || ६ ||

**Transliteration**

na caitad vidmaḥ kataran no garīyo yad vā jayema yadi vā no jayeyuḥ |

yān eva hatvā na jijīviṣāmas te’vasthitāḥ pramukhe dhārtarāṣṭrāḥ ||

**English Translation**

Nor do we know which is better for us—whether we conquer them or they conquer us; those whom we do not wish to live after killing, the sons of Dhritarashtra, stand facing us.

**Explanation**

Arjuna expresses uncertainty ("na vidmaḥ") about "kataran garīyo" (which is better)—winning ("jayema") or losing ("no jayeyuḥ"). He notes the "dhārtarāṣṭrāḥ" (sons of Dhritarashtra) before him are "yān hatvā na jijīviṣāmaḥ" (those he’d rather not outlive), showing his indifference to the outcome.

**Key Concepts**

• Ambivalence: Victory or defeat both feel hollow.

• Life’s worth: Survival without kin is unbearable.

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### Verse 2.7

**Sanskrit**

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः |

यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || ७ ||

**Transliteration**

kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ |

yac chreyaḥ syān niścitaṁ brūhi tan me śiṣyas te’haṁ śādhi māṁ tvāṁ prapannam ||

**English Translation**

My nature overcome by the fault of pity, my mind confused about dharma, I ask you: Tell me decisively what is best for me. I am your disciple, surrendered to you; instruct me.

**Explanation**

Arjuna admits his "svabhāvaḥ" (nature) is "kārpaṇya-doṣopahata" (tainted by pity’s weakness) and his "cetāḥ" (mind) is "dharma-sammūḍha" (confused about duty). As Krishna’s "śiṣyaḥ" (disciple), he surrenders ("prapannam") and seeks "niścitaṁ śreyaḥ" (certain good), formally requesting guidance.

**Key Concepts**

• Surrender: Arjuna submits to Krishna as his guru.

• Clarity sought: He craves resolution to his confusion.

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### Verse 2.8

**Sanskrit**

न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् |

अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् || ८ ||

**Transliteration**

na hi prapaśyāmi mama apanudyād yac chokam ucchoṣaṇam indriyāṇām |

avāpya bhūmau asapatnam ṛddhaṁ rājyaṁ surāṇām api cādhipatyam ||

**English Translation**

Indeed, I see no means to drive away this grief that dries up my senses, even if I gain unrivaled, prosperous dominion on earth or lordship over the gods.

**Explanation**

Arjuna despairs that nothing—not "asapatnam ṛddhaṁ rājyaṁ" (unrivaled, prosperous kingdom) nor "surāṇām ādhipatyam" (lordship over gods)—can "apanudyād" (remove) his "śokam" (grief), which "ucchoṣaṇam indriyāṇām" (dries his senses). His sorrow transcends material rewards.

**Key Concepts**

• Depth of grief: No worldly gain can heal him.

• Spiritual void: External success feels meaningless.

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### Verse 2.9

**Sanskrit**

सञ्जय उवाच |

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः |

न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह || ९ ||

**Transliteration**

sañjaya uvāca |

evam uktvā hṛṣīkeśaṁ guḍākeśaḥ parantapaḥ |

na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha ||

**English Translation**

Sanjaya said: Having thus spoken to Hrishikesha, Gudakesha, the scorcher of foes, said to Govinda, “I will not fight,” and fell silent.

**Explanation**

Sanjaya narrates: Arjuna ("guḍākeśaḥ parantapaḥ," conqueror of sleep and foes) concludes his plea to Krishna ("hṛṣīkeśa," lord of senses). Declaring "na yotsya" (I will not fight) to "govinda" (protector), he becomes "tūṣṇīṁ" (silent), signaling his refusal and emotional exhaustion.

**Key Concepts**

• Final refusal: Arjuna firmly rejects battle.

• Silence: His withdrawal invites Krishna’s response.

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### Verse 2.10

**Sanskrit**

तमुवाच हृषीकेशः प्रहसन्निव भारत |

सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः || १० ||

**Transliteration**

tam uvāca hṛṣīkeśaḥ prahasann iva bhārata |

senayor ubhayor madhye viṣīdantam idaṁ vacaḥ ||

**English Translation**

To him who was despairing between the two armies, O Bharata, Hrishikesha spoke these words, as if smiling.

**Explanation**

Sanjaya addresses Dhritarashtra as "bhārata." Krishna ("hṛṣīkeśa") responds to the "viṣīdantam" (despairing) Arjuna, positioned "senayor ubhayor madhye" (between the armies), with "prahasann iva" (as if smiling). This gentle tone contrasts Arjuna’s anguish, hinting at Krishna’s confidence and wisdom.

**Key Concepts**

• Krishna’s demeanor: His smile suggests assurance.

• Setting reaffirmed: The dialogue remains central to the battlefield.

Below are verses 11 to 20 from **Sankhya Yoga** (Chapter 2 of the Bhagavad Gita), presented one by one in the format you requested: Sanskrit text, transliteration, English translation, and explanation. This section marks the beginning of Krishna’s philosophical discourse, introducing the eternal nature of the soul and the impermanence of the body.

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### Verse 2.11

**Sanskrit**

श्रीभगवानुवाच |

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |

गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः || ११ ||

**Transliteration**

śrī-bhagavān uvāca |

aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase |

gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ ||

**English Translation**

The Blessed Lord said: You grieve for those who should not be grieved for, yet you speak words of wisdom. The wise grieve neither for the dead nor for the living.

**Explanation**

Krishna ("śrī-bhagavān") begins his teaching, gently rebuking Arjuna for mourning "aśocyān" (those not worthy of grief—his kin). Though Arjuna’s words seem wise ("prajñā-vādān"), they miss the truth: "paṇḍitāḥ" (the wise) don’t lament "gatāsūn" (the dead) or "agatāsūn" (the living), hinting at the soul’s immortality.

**Key Concepts**

• Misplaced grief: Arjuna’s sorrow lacks deeper understanding.

• Wisdom’s perspective: True knowledge transcends death.

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### Verse 2.12

**Sanskrit**

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |

न चैव न भविष्यामः सर्वे वयमतः परम् || १२ ||

**Transliteration**

na tv evāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ |

na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param ||

**English Translation**

Never was there a time when I did not exist, nor you, nor these kings; nor will any of us cease to exist hereafter.

**Explanation**

Krishna introduces the eternal soul, asserting that he ("aham"), Arjuna ("tvam"), and the "janādhipāḥ" (kings) have always existed ("na jātu nāsam") and will never cease ("na bhaviṣyāmaḥ"). "Ataḥ param" (hereafter) implies continuity beyond this life, shifting focus from the body to the imperishable self.

**Key Concepts**

• Eternal existence: The soul transcends birth and death.

• Universal truth: This applies to all present.

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### Verse 2.13

**Sanskrit**

देहिनोऽस्मिन् यथा देहे कौमारं यौवनं जरा |

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति || १३ ||

**Transliteration**

dehino’smin yathā dehe kaumāraṁ yauvanaṁ jarā |

tathā dehāntara-prāptir dhīras tatra na muhyati ||

**English Translation**

Just as the embodied soul passes through childhood, youth, and old age in this body, so too it attains another body; the wise one is not deluded by this.

**Explanation**

Krishna explains the soul’s journey: the "dehinaḥ" (embodied soul) in "asmin dehe" (this body) transitions through "kaumāraṁ" (childhood), "yauvanaṁ" (youth), and "jarā" (old age). Similarly, "dehāntara-prāptiḥ" (attaining another body) is natural. The "dhīraḥ" (wise) isn’t "muhyati" (confused), accepting this cycle.

**Key Concepts**

• Reincarnation: The soul changes bodies like life stages.

• Clarity of the wise: Understanding prevents delusion.

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### Verse 2.14

**Sanskrit**

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः |

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत || १४ ||

**Transliteration**

mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ |

āgamāpāyino’nityās tāṁs titikṣasva bhārata ||

**English Translation**

O son of Kunti, the contacts of the senses with their objects, which give rise to cold and heat, pleasure and pain, are transient, coming and going; endure them, O Bharata.

**Explanation**

Krishna, addressing Arjuna as "kaunteya" and "bhārata," describes sensory experiences ("mātrā-sparśāḥ") like "śītoṣṇa" (cold-heat) and "sukha-duḥkha" (pleasure-pain) as "āgamāpāyinaḥ" (coming and going) and "anityāḥ" (impermanent). He advises "titikṣasva" (endure them), urging detachment from fleeting sensations.

**Key Concepts**

• Impermanence: Sensory experiences are temporary.

• Endurance: Wisdom lies in bearing them without attachment.

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### Verse 2.15

**Sanskrit**

यं हि न व्यथन्त्येते पुरुषं पुरुषर्षभ |

समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते || १५ ||

**Transliteration**

yaṁ hi na vyathanty ete puruṣaṁ puruṣarṣabha |

sama-duḥkha-sukhaṁ dhīraṁ so’mṛtatvāya kalpate ||

**English Translation**

Indeed, the person whom these do not afflict, O best of men, who is steady in pain and pleasure, that wise one is fit for immortality.

**Explanation**

Krishna calls Arjuna "puruṣarṣabha" (best of men). One who isn’t "vyathanti" (afflicted) by these transient experiences, remaining "sama-duḥkha-sukham" (equipoised in pain and pleasure), is "dhīram" (wise) and "amṛtatvāya kalpate" (fit for immortality). This equanimity leads to liberation.

**Key Concepts**

• Equanimity: Balance amid opposites is key.

• Path to liberation: Steadiness transcends mortality.

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### Verse 2.16

**Sanskrit**

नासतो विद्यते भावो नाभावो विद्यते सतः |

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः || १६ ||

**Transliteration**

nāsato vidyate bhāvo nābhāvo vidyate sataḥ |

ubhayor api dṛṣṭo’ntas tv anayos tattva-darśibhiḥ ||

**English Translation**

The unreal has no existence; the real never ceases to be. The truth of both has been perceived by the seers of reality.

**Explanation**

Krishna contrasts "asataḥ" (the unreal, e.g., the body) which "na vidyate bhāvaḥ" (has no lasting existence), with "sataḥ" (the real, e.g., the soul) which "na vidyate abhāvaḥ" (never ceases). "Tattva-darśibhiḥ" (seers of truth) have "dṛṣṭaḥ antaḥ" (seen this conclusion), affirming the soul’s eternity over the body’s transience.

**Key Concepts**

• Reality vs. illusion: Only the soul is permanent.

• Seers’ insight: Truth is revealed through wisdom.

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### Verse 2.17

**Sanskrit**

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |

विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति || १७ ||

**Transliteration**

avināśi tu tad viddhi yena sarvam idaṁ tatam |

vināśam avyayasya asya na kaścit kartum arhati ||

**English Translation**

Know that to be indestructible by which all this is pervaded; no one can cause the destruction of this imperishable one.

**Explanation**

Krishna urges Arjuna to "viddhi" (know) the "avināśi" (indestructible)—the soul—that "sarvam idaṁ tatam" (pervades all this). As "avyayasya" (imperishable), its "vināśam" (destruction) is impossible for "kaścit" (anyone). This emphasizes the soul’s inviolable nature beyond physical harm.

**Key Concepts**

• Soul’s omnipresence: It underlies all existence.

• Invincibility: Nothing can destroy the eternal.

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### Verse 2.18

**Sanskrit**

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः |

अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत || १८ ||

**Transliteration**

antavanta ime dehā nityasyoktāḥ śarīriṇaḥ |

anāśino’prameyasya tasmād yudhyasva bhārata ||

**English Translation**

These bodies of the embodied soul are said to have an end, while it is eternal, indestructible, and immeasurable; therefore, fight, O Bharata.

**Explanation**

Krishna contrasts "ime dehāḥ" (these bodies), which are "antavantaḥ" (finite), with the "śarīriṇaḥ" (embodied soul), described as "nitya" (eternal), "anāśinaḥ" (indestructible), and "aprameyasya" (immeasurable). Thus ("tasmāt"), he commands "yudhyasva" (fight), urging Arjuna to act, unburdened by the body’s fate.

**Key Concepts**

• Body vs. soul: The former perishes, the latter endures.

• Duty reaffirmed: Fight, knowing the soul’s safety.

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### Verse 2.19

**Sanskrit**

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् |

उभौ तौ न विजानीतो नायं हन्ति न हन्यते || १९ ||

**Transliteration**

ya enaṁ vetti hantāraṁ yaś cainaṁ manyate hatam |

ubhau tau na vijānīto nāyaṁ hanti na hanyate ||

**English Translation**

He who considers this [soul] a slayer, and he who thinks it is slain—both are ignorant; it neither kills nor is killed.

**Explanation**

Krishna refutes misconceptions: one who "vetti" (knows) the soul as "hantāraṁ" (slayer) or "manyate" (thinks) it "hatam" (slain) is mistaken ("na vijānītaḥ"). The soul ("ayam") "na hanti na hanyate" (neither kills nor is killed), transcending actions tied to the body.

**Key Concepts**

• Soul’s neutrality: It’s beyond killing or being killed.

• Ignorance exposed: False beliefs cloud understanding.

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### Verse 2.20

**Sanskrit**

न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः |

अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे || २० ||

**Transliteration**

na jāyate mriyate vā kadācin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ |

ajo nityaḥ śāśvato’yaṁ purāṇo na hanyate hanyamāne śarīre ||

**English Translation**

It is neither born nor dies at any time; having come into being, it will not come again nor cease to be. Unborn, eternal, everlasting, and ancient, it is not killed when the body is slain.

**Explanation**

Krishna elaborates the soul’s nature: "na jāyate mriyate" (neither born nor dies) "kadācin" (ever); it doesn’t "bhūtvā bhavitā" (come into being again) or "na bhūyaḥ" (cease). It’s "ajaḥ" (unborn), "nityaḥ" (eternal), "śāśvataḥ" (everlasting), "purāṇaḥ" (ancient), and "na hanyate" (not killed) despite "hanyamāne śarīre" (body’s slaying).

**Key Concepts**

• Timeless soul: Free from birth-death cycles.

• Invulnerability: Body’s fate doesn’t affect it.

---

Below are verses 21 to 30 from **Sankhya Yoga** (Chapter 2 of the Bhagavad Gita), presented one by one in the format you requested: Sanskrit text, transliteration, English translation, and explanation. In this section, Krishna continues to elaborate on the soul’s indestructibility and transitions into urging Arjuna to fulfill his duty as a warrior.

---

### Verse 2.21

**Sanskrit**

वेदाविनाशिनं नित्यं य एनमजमव्ययम् |

कथं स पुरुषः पार्थ कं घातयति हन्ति कम् || २१ ||

**Transliteration**

vedāvināśinaṁ nityaṁ ya enam ajam avyayam |

kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam ||

**English Translation**

O Partha, he who knows this [soul] to be indestructible, eternal, unborn, and imperishable—how can that person cause anyone to be killed or kill anyone?

**Explanation**

Krishna addresses Arjuna as "pārtha" (son of Pritha) and poses a rhetorical question. One who "veda" (knows) the soul as "avināśinam" (indestructible), "nityam" (eternal), "ajam" (unborn), and "avyayam" (imperishable) cannot truly "ghātayati" (cause to kill) or "hanti" (kill). The soul’s nature negates the reality of killing.

**Key Concepts**

• Knowledge of truth: Understanding the soul ends guilt over death.

• Action’s illusion: Killing pertains to the body, not the soul.

---

### Verse 2.22

**Sanskrit**

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि |

तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही || २२ ||

**Transliteration**

vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro’parāṇi |

tathā śarīrāṇi vihāya jīrṇāny anyāni saṁyāti navāni dehī ||

**English Translation**

Just as a person discards worn-out clothes and takes up new ones, so too the embodied soul discards worn-out bodies and enters new ones.

**Explanation**

Krishna uses a simile: a "naraḥ" (person) abandons "jīrṇāni vāsāṁsi" (worn-out clothes) for "navāni aparāṇi" (new ones). Similarly, the "dehī" (embodied soul) leaves "jīrṇāni śarīrāṇi" (worn-out bodies) and "saṁyāti" (enters) "navāni anyāni" (new ones). This illustrates reincarnation as a natural process.

**Key Concepts**

• Body as temporary: Like clothes, it’s shed without loss.

• Soul’s continuity: It seamlessly transitions to new forms.

---

### Verse 2.23

**Sanskrit**

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः |

न चैनं क्लेदयन्त्यापो न शोषयति मारुतः || २३ ||

**Transliteration**

nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ |

na cainaṁ kledayanty āpo na śoṣayati mārutaḥ ||

**English Translation**

Weapons do not cleave it, fire does not burn it, water does not wet it, and wind does not dry it.

**Explanation**

Krishna describes the soul’s invulnerability: "śastrāṇi" (weapons) can’t "chindanti" (cut) it, "pāvakaḥ" (fire) can’t "dahati" (burn) it, "āpaḥ" (water) can’t "kledayanti" (wet) it, and "mārutaḥ" (wind) can’t "śoṣayati" (dry) it. The soul transcends physical elements and forces.

**Key Concepts**

• Beyond elements: The soul is immune to material destruction.

• Absolute durability: No force can alter its essence.

---

### Verse 2.24

**Sanskrit**

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽयमशोष्य एव च |

नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः || २४ ||

**Transliteration**

acchedyo’yam adāhyo’yam akledyo’yam aśoṣya eva ca |

nityaḥ sarva-gataḥ sthāṇur acalo’yaṁ sanātanaḥ ||

**English Translation**

This [soul] is uncleavable, unburnable, unwettable, and undryable; it is eternal, all-pervading, stable, immovable, and everlasting.

**Explanation**

Krishna reinforces the soul’s qualities: "acchedyaḥ" (uncleavable), "adāhyaḥ" (unburnable), "akledyaḥ" (unwettable), "aśoṣyaḥ" (undryable), "nityaḥ" (eternal), "sarva-gataḥ" (all-pervading), "sthāṇuḥ" (stable), "acalaḥ" (immovable), and "sanātanaḥ" (everlasting). These attributes affirm its unchanging, omnipresent nature.

**Key Concepts**

• Indestructibility: Reiterates immunity to harm.

• Eternal stability: The soul is a constant amid change.

---

### Verse 2.25

**Sanskrit**

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते |

तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि || २५ ||

**Transliteration**

avyakto’yam acintyo’yam avikāryo’yam ucyate |

tasmād evaṁ viditvainaṁ nānuśocitum arhasi ||

**English Translation**

It is said to be unmanifest, unthinkable, and unchangeable; therefore, knowing it as such, you should not grieve.

**Explanation**

The soul is "avyaktaḥ" (unmanifest, beyond perception), "acintyaḥ" (unthinkable, beyond comprehension), and "avikāryaḥ" (unchangeable). Krishna concludes ("tasmāt") that understanding ("viditvā") this, Arjuna "na anuśocitum arhasi" (should not grieve), linking knowledge of the soul to the cessation of sorrow.

**Key Concepts**

• Beyond grasp: The soul defies sensory or mental limits.

• End of grief: True understanding dissolves mourning.

---

### Verse 2.26

**Sanskrit**

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् |

तथापि त्वं महाबाहो नैवं शोचितुमर्हसि || २६ ||

**Transliteration**

atha cainaṁ nitya-jātaṁ nityaṁ vā manyase mṛtam |

tathāpi tvaṁ mahā-bāho naivaṁ śocitum arhasi ||

**English Translation**

And even if you consider this [soul] to be constantly born or constantly dying, even then, O mighty-armed one, you should not grieve thus.

**Explanation**

Krishna, addressing Arjuna as "mahā-bāho" (mighty-armed), offers an alternative: if Arjuna views the soul as "nitya-jātaṁ" (ever-born) or "nityaṁ mṛtam" (ever-dying), "tathāpi" (even then), he shouldn’t "śocitum" (grieve). This challenges Arjuna’s assumptions, suggesting grief is misplaced regardless of belief.

**Key Concepts**

• Hypothetical shift: Krishna tests Arjuna’s perspective.

• Consistency: Grief remains unjustified either way.

---

### Verse 2.27

**Sanskrit**

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च |

तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि || २७ ||

**Transliteration**

jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca |

tasmād aparihārye’rthe na tvaṁ śocitum arhasi ||

**English Translation**

For one who is born, death is certain; and for one who dies, birth is certain; therefore, you should not grieve over the inevitable.

**Explanation**

Krishna states a universal law: "jātasya dhruvaḥ mṛtyuḥ" (death is certain for the born), and "mṛtasya dhruvaṁ janma" (birth is certain for the dead). Since this cycle is "aparihārye arthe" (inevitable), Arjuna "na śocitum arhasi" (should not grieve), as resisting the natural order is futile.

**Key Concepts**

• Cycle of life: Birth and death are unavoidable.

• Acceptance: Grief cannot alter reality.

---

### Verse 2.28

**Sanskrit**

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत |

अव्यक्तनिधनान्येव तत्का परिदेवना || २८ ||

**Transliteration**

avyaktādīni bhūtāni vyakta-madhyāni bhārata |

avyakta-nidhanāny eva tat kā paridevanā ||

**English Translation**

O Bharata, beings are unmanifest in their beginning, manifest in their middle, and unmanifest again in their end; what then is the point of lamentation?

**Explanation**

Krishna, addressing Arjuna as "bhārata," describes existence: "bhūtāni" (beings) are "avyaktādīni" (unmanifest at first), "vyakta-madhyāni" (manifest in between), and "avyakta-nidhanāni" (unmanifest at the end). Given this transient nature, "kā paridevanā" (why lament?)—grief over the temporary is illogical.

**Key Concepts**

• Phases of existence: Life is a brief manifestation.

• Futility of sorrow: The unseen origin and end negate mourning.

---

### Verse 2.29

**Sanskrit**

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः |

आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् || २९ ||

**Transliteration**

āścaryavat paśyati kaścid enam āścaryavad vadati tathaiva cānyaḥ |

āścaryavac cainam anyaḥ śṛṇoti śrutvāpy enaṁ veda na caiva kaścit ||

**English Translation**

Some behold it as a wonder, another speaks of it as a wonder, another hears of it as a wonder; yet, even having heard, no one truly knows it.

**Explanation**

Krishna marvels at the soul’s mystery: "kaścit" (some) "paśyati" (see), "vadati" (speak), or "śṛṇoti" (hear) it as "āścaryavat" (a wonder), but "śrutvāpi" (even after hearing), "na kaścit veda" (no one truly knows) it. The soul’s profundity eludes full comprehension, emphasizing its transcendence.

**Key Concepts**

• Mystery of the soul: It’s awe-inspiring yet unknowable.

• Limits of understanding: Even revelation falls short.

---

### Verse 2.30

**Sanskrit**

देही नित्यमवध्योऽयं देहे सर्वस्य भारत |

तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि || ३० ||

**Transliteration**

dehī nityam avadhyo’yaṁ dehe sarvasya bhārata |

tasmāt sarvāṇi bhūtāni na tvaṁ śocitum arhasi ||

**English Translation**

O Bharata, this embodied soul in everyone’s body is eternally indestructible; therefore, you should not grieve for any being.

**Explanation**

Krishna concludes this segment: the "dehī" (soul) in "sarvasya dehe" (everyone’s body) is "nityam avadhyaḥ" (eternally indestructible). Thus ("tasmāt"), Arjuna "na śocitum arhasi" (should not grieve) for "sarvāṇi bhūtāni" (any being), as their essence remains unharmed despite bodily death.

**Key Concepts**

• Universal soul: Indestructibility applies to all.

• End of lament: Grief is unwarranted given this truth.

---

Below are verses 31 to 40 from **Sankhya Yoga** (Chapter 2 of the Bhagavad Gita), presented one by one in the format you requested: Sanskrit text, transliteration, English translation, and explanation. In this section, Krishna shifts from the soul’s eternal nature to Arjuna’s duty as a warrior, emphasizing the Kshatriya code and the importance of action.

---

### Verse 2.31

**Sanskrit**

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि |

धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते || ३१ ||

**Transliteration**

sva-dharmam api cāvekṣya na vikampitum arhasi |

dharmyād dhi yudhāc chreyo’nyat kṣatriyasya na vidyate ||

**English Translation**

Considering your own duty too, you should not waver; indeed, for a Kshatriya, there is nothing more beneficial than a righteous war.

**Explanation**

Krishna shifts to practical duty, urging Arjuna to "avekṣya" (consider) his "sva-dharmam" (own duty) as a Kshatriya and "na vikampitum arhasi" (not waver). A "dharmyāt yudhāt" (righteous war) offers "śreyaḥ" (benefit) unmatched for a "kṣatriyasya" (warrior), aligning action with dharma.

**Key Concepts**

• Duty’s call: Arjuna’s role demands courage.

• Warrior’s privilege: Righteous battle is a noble path.

---

### Verse 2.32

**Sanskrit**

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् |

सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् || ३२ ||

**Transliteration**

yadṛcchayā copapannaṁ svarga-dvāram apāvṛtam |

sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam ||

**English Translation**

O Partha, happy are the Kshatriyas who obtain such a war, presenting itself unsought, an open gateway to heaven.

**Explanation**

Krishna, addressing Arjuna as "pārtha," calls this war "yadṛcchayā upapannaṁ" (arising by chance) and a "svarga-dvāram apāvṛtam" (open door to heaven). "Sukhinaḥ kṣatriyāḥ" (happy warriors) "labhante" (gain) such a "yuddham īdṛśam" (battle), framing it as a rare, fortunate opportunity for glory and salvation.

**Key Concepts**

• Divine opportunity: The war is a blessing in disguise.

• Kshatriya joy: Fighting nobly ensures spiritual reward.

---

### Verse 2.33

**Sanskrit**

अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि |

ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि || ३३ ||

**Transliteration**

atha cet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi |

tataḥ sva-dharmaṁ kīrtiṁ ca hitvā pāpam avāpsyasi ||

**English Translation**

But if you do not fight this righteous battle, then, abandoning your own duty and fame, you will incur sin.

**Explanation**

Krishna warns that if Arjuna avoids this "dharmyaṁ saṅgrāmaṁ" (righteous battle), he’ll "hitvā" (abandon) "sva-dharmaṁ" (his duty) and "kīrtim" (fame), incurring "pāpam" (sin). Neglecting his Kshatriya role risks both honor and moral consequence, flipping the narrative from reward to loss.

**Key Concepts**

• Consequence of inaction: Duty forsaken brings shame.

• Sin’s burden: Avoidance violates dharma.

---

### Verse 2.34

**Sanskrit**

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् |

सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते || ३४ ||

**Transliteration**

akīrtiṁ cāpi bhūtāni kathayiṣyanti te’vyayām |

sambhāvitasya cākīrtir maraṇād atiricyate ||

**English Translation**

Moreover, people will recount your everlasting infamy; and for one who has been honored, dishonor is worse than death.

**Explanation**

Krishna adds that "bhūtāni" (people) will "kathayiṣyanti" (speak of) Arjuna’s "akīrtim avyayām" (eternal infamy) if he flees. For a "sambhāvitasya" (respected person), "akīrtiḥ" (dishonor) "atiricyate maraṇāt" (exceeds death), emphasizing that reputational ruin outweighs mortality for a warrior.

**Key Concepts**

• Social stigma: Infamy endures beyond life.

• Honor’s weight: Disgrace cuts deeper than dying.

---

### Verse 2.35

**Sanskrit**

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः |

येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् || ३५ ||

**Transliteration**

bhayād raṇād uparataṁ maṁsyante tvāṁ mahārathāḥ |

yeṣāṁ ca tvaṁ bahu-mato bhūtvā yāsyasi lāghavam ||

**English Translation**

The great warriors will think you withdrew from battle out of fear; and having been highly regarded by them, you will fall into contempt.

**Explanation**

Krishna warns that "mahārathāḥ" (great warriors) will "maṁsyante" (believe) Arjuna "uparatam raṇāt bhayāt" (retreated from battle due to fear). Once "bahu-mataḥ" (highly esteemed) by "yeṣām" (them), he’ll "yāsyasi lāghavam" (become insignificant), losing their respect—a grave blow to his status.

**Key Concepts**

• Perception of cowardice: Peers will misjudge his retreat.

• Loss of esteem: Valor defines his worth.

---

### Verse 2.36

**Sanskrit**

अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः |

निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् || ३६ ||

**Transliteration**

avācya-vādāṁś ca bahūn vadiṣyanti tavāhitāḥ |

nindantas tava sāmarthyaṁ tato duḥkhataraṁ nu kim ||

**English Translation**

Your enemies will speak many unspeakable words, disparaging your ability; what could be more painful than that?

**Explanation**

Krishna predicts that "tava ahitāḥ" (your enemies) will "vadiṣyanti" (speak) "bahūn avācya-vādān" (many unspeakable words), "nindantaḥ tava sāmarthyaṁ" (mocking your capability). He asks "tato duḥkhataraṁ kim" (what’s more painful?), highlighting the emotional sting of slander over physical harm.

**Key Concepts**

• Verbal assault: Enemies will attack his reputation.

• Pain of scorn: Disrespect wounds deeply.

---

### Verse 2.37

**Sanskrit**

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् |

तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः || ३७ ||

**Transliteration**

hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm |

tasmād uttiṣṭha kaunteya yudhāya kṛta-niścayaḥ ||

**English Translation**

If slain, you will attain heaven; if victorious, you will enjoy the earth; therefore, arise, O son of Kunti, resolved to fight.

**Explanation**

Krishna presents a win-win: "hataḥ vā" (if killed), Arjuna "prāpsyasi svargaṁ" (gains heaven); "jitvā vā" (if victorious), he "bhokṣyase mahīm" (enjoys the earth). Thus ("tasmāt"), Krishna urges "uttiṣṭha" (arise), "kṛta-niścayaḥ" (resolute) for "yudhāya" (battle), framing it as a no-loss scenario.

**Key Concepts**

• Dual reward: Death brings heaven, victory brings rule.

• Call to action: Certainty removes hesitation.

---

### Verse 2.38

**Sanskrit**

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ |

ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि || ३८ ||

**Transliteration**

sukha-duḥkhe same kṛtvā lābhālābhau jayājayau |

tato yudhāya yujyasva naivaṁ pāpam avāpsyasi ||

**English Translation**

Treating alike pleasure and pain, gain and loss, victory and defeat, engage in battle; thus, you will not incur sin.

**Explanation**

Krishna advises equanimity: "same kṛtvā" (treating alike) "sukha-duḥkhe" (pleasure-pain), "lābhālābhau" (gain-loss), and "jayājayau" (victory-defeat). "Tato yudhāya yujyasva" (then engage in battle), and "na pāpam avāpsyasi" (you won’t incur sin)—detachment ensures moral purity in action.

**Key Concepts**

• Equipoise: Neutrality frees action from bias.

• Sinless duty: Detached fighting aligns with dharma.

---

### Verse 2.39

**Sanskrit**

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु |

बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि || ३९ ||

**Transliteration**

eṣā te’bhihitā sāṅkhye buddhir yoge tv imāṁ śṛṇu |

buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi ||

**English Translation**

This wisdom has been imparted to you in Sankhya; now hear it in Yoga. Endowed with this understanding, O Partha, you will cast off the bondage of action.

**Explanation**

Krishna marks a transition: "eṣā buddhiḥ" (this wisdom) in "sāṅkhye" (Sankhya, knowledge of the soul) is complete; now "śṛṇu" (hear) it in "yoge" (Yoga, disciplined action). With "buddhyā yuktaḥ yayā" (this understanding), Arjuna will "prahāsyasi karma-bandhaṁ" (escape action’s bondage), introducing Karma Yoga.

**Key Concepts**

• Sankhya to Yoga: From theory to practice.

• Liberation: Right action cuts karmic ties.

---

### Verse 2.40

**Sanskrit**

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |

स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् || ४० ||

**Transliteration**

nehābhikrama-nāśo’sti pratyavāyo na vidyate |

svalpam apy asya dharmasya trāyate mahato bhayāt ||

**English Translation**

In this, there is no loss of effort, nor is there any adverse result; even a little of this dharma protects from great fear.

**Explanation**

Krishna praises this path: "abhikrama-nāśaḥ na asti" (no effort is lost), "pratyavāyaḥ na vidyate" (no adverse result occurs). Even "svalpam api asya dharmasya" (a little of this dharma) "trāyate mahataḥ bhayāt" (saves from great fear), assuring Arjuna that action rooted in wisdom is safe and effective.

**Key Concepts**

• Effort’s permanence: No step is wasted.

• Fear’s antidote: Small practice yields big protection.

---

Below are verses 41 to 50 from **Sankhya Yoga** (Chapter 2 of the Bhagavad Gita), presented one by one in the format you requested: Sanskrit text, transliteration, English translation, and explanation. In this section, Krishna elaborates on the path of Yoga (disciplined action), emphasizing a resolute mind, detachment from desires, and the state of equanimity.

---

### Verse 2.41

**Sanskrit**

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन |

बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् || ४१ ||

**Transliteration**

vyavasāyātmikā buddhir ekeha kuru-nandana |

bahu-śākhā hy anantāś ca buddhayo’vyavasāyinām ||

**English Translation**

O joy of the Kurus, here the resolute intellect is one-pointed; but the intellects of the irresolute are many-branched and endless.

**Explanation**

Krishna, addressing Arjuna as "kuru-nandana" (joy of the Kurus), contrasts two mindsets. "Vyavasāyātmikā buddhiḥ" (resolute intellect) is "ekā" (single-focused) in this path ("iha"), while "avyavasāyinām buddhayaḥ" (intellects of the irresolute) are "bahu-śākhāḥ" (many-branched) and "anantāḥ" (endless), scattered by indecision.

**Key Concepts**

• Focused resolve: Success lies in singular purpose.

• Distraction’s peril: Indecision breeds confusion.

---

### Verse 2.42

**Sanskrit**

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः |

वेदवादरताः पार्थ नान्यदस्तीति वादिनः || ४२ ||

**Transliteration**

yām imāṁ puṣpitāṁ vācaṁ pravadanty avipaścitaḥ |

veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ ||

**English Translation**

O Partha, the unwise, delighting in the flowery words of the Vedas, proclaim that there is nothing beyond this.

**Explanation**

Krishna, addressing Arjuna as "pārtha," critiques "avipaścitaḥ" (the unwise) who "pravadanti" (speak) "puṣpitāṁ vācam" (flowery words), obsessed with "veda-vāda" (Vedic rituals). They assert "nānyad asti" (nothing else exists), fixating on material rewards rather than higher truth.

**Key Concepts**

• Superficiality: Ritualistic focus misses the essence.

• Limited vision: Materialism blinds them to the eternal.

---

### Verse 2.43

**Sanskrit**

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् |

क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति || ४३ ||

**Transliteration**

kāmātmānaḥ svarga-parā janma-karma-phala-pradām |

kriyā-viśeṣa-bahulāṁ bhogaiśvarya-gatiṁ prati ||

**English Translation**

Full of desires, intent on heaven, they [pursue] rituals yielding birth and action’s fruits, abundant with specific acts aimed at pleasure and power.

**Explanation**

Krishna describes these unwise as "kāmātmānaḥ" (desire-driven) and "svarga-parāḥ" (heaven-focused), chasing "janma-karma-phala-pradām" (fruits of birth and action). Their "kriyā-viśeṣa-bahulām" (many rituals) target "bhogaiśvarya-gatim" (pleasure and power), locking them in a cycle of materialism.

**Key Concepts**

• Desire’s trap: Rituals fuel transient goals.

• Material pursuit: Power and pleasure limit their scope.

---

### Verse 2.44

**Sanskrit**

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् |

व्यवसायात्मिका बुद्धिः समाधौ न विधीयते || ४४ ||

**Transliteration**

bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām |

vyavasāyātmikā buddhiḥ samādhau na vidhīyate ||

**English Translation**

For those attached to pleasure and power, their minds stolen by this, a resolute intellect is not established in concentration.

**Explanation**

Krishna explains that "bhogaiśvarya-prasaktānām" (those attached to pleasure and power) have "apahṛta-cetasām" (minds stolen) by these pursuits ("tayā"). Consequently, "vyavasāyātmikā buddhiḥ" (resolute intellect) isn’t "vidhīyate" (established) in "samādhau" (concentration), hindering spiritual focus.

**Key Concepts**

• Distraction’s cost: Attachment scatters the mind.

• Loss of focus: True resolve eludes the materialist.

---

### Verse 2.45

**Sanskrit**

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |

निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् || ४५ ||

**Transliteration**

traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna |

nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān ||

**English Translation**

The Vedas deal with the three gunas; be free from the three gunas, O Arjuna—beyond dualities, ever in purity, free from gain and preservation, self-possessed.

**Explanation**

Krishna advises Arjuna to transcend the "traiguṇya-viṣayāḥ vedāḥ" (Vedas tied to the three gunas—sattva, rajas, tamas) and "nistraiguṇyaḥ bhava" (be free of them). He should be "nirdvandvaḥ" (beyond dualities), "nitya-sattva-sthaḥ" (ever in purity), "niryoga-kṣema" (free from acquisition and security), and "ātmavān" (self-possessed).

**Key Concepts**

• Beyond gunas: Rise above nature’s qualities.

• Inner freedom: Detachment fosters true selfhood.

---

### Verse 2.46

**Sanskrit**

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके |

तावान् सर्वेषु वेदेषु ब्राह्मणस्य विजानतः || ४६ ||

**Transliteration**

yāvān arthaḥ udapāne sarvataḥ samplutodake |

tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ ||

**English Translation**

As much use as there is in a well when water floods everywhere, so much is the use of all the Vedas for a knower of Brahman.

**Explanation**

Krishna uses a metaphor: a "udapāne" (well) has "yāvān arthaḥ" (limited use) when "samplutodake" (water floods everywhere). Similarly, "sarveṣu vedeṣu" (all Vedas) hold "tāvān" (that much use) for a "brāhmaṇasya vijānataḥ" (knower of Brahman), who transcends their rituals for ultimate truth.

**Key Concepts**

• Limited utility: Vedas serve only up to a point.

• Higher knowledge: Realization surpasses scripture.

---

### Verse 2.47

**Sanskrit**

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |

मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || ४७ ||

**Transliteration**

karmaṇy evādhikāras te mā phaleṣu kadācana |

mā karma-phala-hetur bhūr mā te saṅgo’stv akarmaṇi ||

**English Translation**

Your right is to action alone, never to its fruits; let not the fruit of action be your motive, nor be attached to inaction.

**Explanation**

Krishna lays a cornerstone of Karma Yoga: Arjuna’s "adhikāraḥ" (right) is to "karmaṇi eva" (action alone), not "phaleṣu" (fruits) "kadācana" (ever). He mustn’t be "karma-phala-hetuḥ" (motivated by results) nor "saṅgaḥ astu akarmaṇi" (attached to inaction), promoting selfless duty over outcome or avoidance.

**Key Concepts**

• Detached action: Focus on the deed, not the reward.

• Avoiding inertia: Inaction is not an option.

---

### Verse 2.48

**Sanskrit**

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय |

सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते || ४८ ||

**Transliteration**

yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya |

siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate ||

**English Translation**

Perform actions established in Yoga, O Dhananjaya, abandoning attachment; being equipoised in success and failure, this equanimity is called Yoga.

**Explanation**

Krishna, calling Arjuna "dhanañjaya" (conqueror of wealth), instructs him to "kuru karmāṇi" (perform actions) while "yoga-sthaḥ" (steadfast in Yoga), "saṅgaṁ tyaktvā" (renouncing attachment). "Siddhy-asiddhyoḥ samaḥ" (equal in success and failure) defines "samatvam" (equanimity), which is "yoga ucyate" (called Yoga).

**Key Concepts**

• Yoga’s essence: Balanced action without bias.

• Equanimity: The true measure of discipline.

---

### Verse 2.49

**Sanskrit**

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय |

बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः || ४९ ||

**Transliteration**

dūreṇa hy avaraṁ karma buddhi-yogād dhanañjaya |

buddhau śaraṇam anviccha kṛpaṇāḥ phala-hetavaḥ ||

**English Translation**

Far inferior is mere action compared to the Yoga of wisdom, O Dhananjaya; seek refuge in wisdom. Wretched are those motivated by the fruits.

**Explanation**

Krishna contrasts "avaraṁ karma" (mere action), which is "dūreṇa" (far inferior), with "buddhi-yogāt" (Yoga of wisdom). He urges Arjuna ("dhanañjaya") to "śaraṇam anviccha buddhau" (seek refuge in wisdom), calling "kṛpaṇāḥ" (wretched) those "phala-hetavaḥ" (driven by results), elevating detached intellect over blind effort.

**Key Concepts**

• Wisdom’s superiority: Insight trumps rote action.

• Pitiful state: Fruit-seekers lack true vision.

---

### Verse 2.50

**Sanskrit**

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |

तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् || ५० ||

**Transliteration**

buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte |

tasmād yogāya yujyasva yogaḥ karmasu kauśalam ||

**English Translation**

One endowed with wisdom abandons both good and evil deeds here; therefore, devote yourself to Yoga—Yoga is skill in action.

**Explanation**

A "buddhi-yuktaḥ" (wisdom-endowed person) "jahāti" (abandons) "ubhe sukṛta-duṣkṛte" (both good and evil deeds) in this life ("iha"). Krishna urges "yogāya yujyasva" (devote to Yoga), defining "yogaḥ karmasu kauśalam" (Yoga as skill in action), where wisdom ensures freedom from karma’s bondage.

**Key Concepts**

• Karmic release: Wisdom transcends merit and sin.

• Skillful action: Yoga perfects duty’s execution.

---

Below are verses 51 to 60 from **Sankhya Yoga** (Chapter 2 of the Bhagavad Gita), presented one by one in the format you requested: Sanskrit text, transliteration, English translation, and explanation. In this section, Krishna elaborates on the benefits of wisdom and Yoga, describing the state of a liberated soul and the path to inner peace.

---

### Verse 2.51

**Sanskrit**

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः |

जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् || ५१ ||

**Transliteration**

karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣiṇaḥ |

janma-bandha-vinirmuktāḥ padaṁ gacchanty anāmayam ||

**English Translation**

Indeed, the wise, endowed with wisdom, renouncing the fruits born of action, freed from the bondage of birth, attain the state free from affliction.

**Explanation**

Krishna explains that "buddhi-yuktāḥ manīṣiṇaḥ" (wise ones with wisdom) "tyaktvā phalaṁ karma-jam" (renounce action’s fruits), thus becoming "janma-bandha-vinirmuktāḥ" (liberated from birth’s bondage). They "gacchanti padaṁ anāmayam" (attain the affliction-free state), achieving liberation through detachment.

**Key Concepts**

• Freedom from karma: Renunciation cuts rebirth’s cycle.

• Ultimate goal: A state beyond suffering.

---

### Verse 2.52

**Sanskrit**

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |

तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च || ५२ ||

**Transliteration**

yadā te moha-kalilaṁ buddhir vyatitariṣyati |

tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca ||

**English Translation**

When your intellect crosses beyond the mire of delusion, then you will attain indifference to what has been heard and what is yet to be heard.

**Explanation**

Krishna promises that when Arjuna’s "buddhiḥ" (intellect) "vyatitariṣyati" (crosses) the "moha-kalilam" (mire of delusion), he’ll reach "nirvedam" (indifference) toward "śrutasya" (what’s heard) and "śrotavyasya" (what’s to be heard). This signifies detachment from worldly knowledge and desires.

**Key Concepts**

• Clarity’s reward: Wisdom dispels confusion.

• Detachment: Transcending external teachings.

---

### Verse 2.53

**Sanskrit**

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला |

समाधावचला बुद्धिस्तदा योगमवाप्स्यसि || ५३ ||

**Transliteration**

śruti-vipratipannā te yadā sthāsyati niścalā |

samādhāv acalā buddhis tadā yogam avāpsyasi ||

**English Translation**

When your intellect, perplexed by what you have heard, stands firm and unwavering in concentration, then you will attain Yoga.

**Explanation**

Krishna states that when Arjuna’s "śruti-vipratipannā buddhiḥ" (intellect, confused by scriptures) becomes "niścalā" (unwavering) and "acalā" (steady) in "samādhau" (concentration), he’ll "avāpsyasi yogam" (attain Yoga). This marks the pinnacle of disciplined focus and union with the self.

**Key Concepts**

• Steadfast mind: Stability overcomes doubt.

• Yoga’s attainment: Inner stillness is true union.

---

### Verse 2.54

**Sanskrit**

अर्जुन उवाच |

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |

स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् || ५४ ||

**Transliteration**

arjuna uvāca |

sthita-prajñasya kā bhāṣā samādhi-sthasya keśava |

sthita-dhīḥ kiṁ prabhāṣeta kim āsīta vrajeta kim ||

**English Translation**

Arjuna said: O Keshava, what is the description of one steady in wisdom, established in concentration? How does one of steady intellect speak, sit, or move?

**Explanation**

Arjuna, addressing Krishna as "keśava," seeks to understand the "sthita-prajñasya" (one steady in wisdom) and "samādhi-sthasya" (established in concentration). He asks about the "sthita-dhīḥ" (steady-minded): "kiṁ prabhāṣeta" (how does he speak), "kim āsīta" (sit), "vrajeta kim" (move), desiring a practical portrait of enlightenment.

**Key Concepts**

• Curious inquiry: Arjuna seeks traits of the wise.

• Holistic view: Wisdom reflected in all actions.

---

### Verse 2.55

**Sanskrit**

श्रीभगवानुवाच |

प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान् |

आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते || ५५ ||

**Transliteration**

śrī-bhagavān uvāca |

prajahāti yadā kāmān sarvān pārtha mano-gatān |

ātmany evātmanā tuṣṭaḥ sthita-prajñas tadocyate ||

**English Translation**

The Blessed Lord said: O Partha, when one abandons all desires arising in the mind and is satisfied in the self by the self, then he is called steady in wisdom.

**Explanation**

Krishna ("śrī-bhagavān") answers, addressing Arjuna as "pārtha." A "sthita-prajñaḥ" (one steady in wisdom) "prajahāti" (abandons) "sarvān kāmān mano-gatān" (all mind-born desires) and finds "tuṣṭaḥ" (satisfaction) "ātmany evātmanā" (in the self by the self). Inner contentment defines this state.

**Key Concepts**

• Desire’s end: Renunciation of cravings.

• Self-sufficiency: True joy from within.

---

### Verse 2.56

**Sanskrit**

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः |

वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते || ५६ ||

**Transliteration**

duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ |

vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir ucyate ||

**English Translation**

One whose mind is unshaken by miseries, free from longing in pleasures, and liberated from attachment, fear, and anger is called a sage of steady intellect.

**Explanation**

Krishna describes the "sthita-dhīḥ muniḥ" (sage of steady intellect): "anudvigna-manāḥ" (unperturbed mind) in "duḥkheṣu" (miseries), "vigata-spṛhaḥ" (without longing) in "sukheṣu" (pleasures), and "vīta-rāga-bhaya-krodhaḥ" (free from attachment, fear, anger). Emotional balance marks this sage.

**Key Concepts**

• Equanimity: Unaffected by life’s ups and downs.

• Emotional freedom: Mastery over inner turmoil.

---

### Verse 2.57

**Sanskrit**

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता || ५७ ||

**Transliteration**

yaḥ sarvatra anabhisnehas tat tat prāpya śubhāśubham |

nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ||

**English Translation**

He who is without attachment everywhere, neither rejoicing nor hating whatever good or evil he obtains, his wisdom is firmly established.

**Explanation**

Krishna portrays one "sarvatra anabhisnehaḥ" (without attachment everywhere), who, "tat tat prāpya" (receiving) "śubhāśubham" (good or evil), "na abhinandati" (doesn’t rejoice) nor "dveṣṭi" (hate). "Tasya prajñā pratiṣṭhitā" (his wisdom is firm), rooted in impartiality.

**Key Concepts**

• Detachment: No clinging to outcomes.

• Steady wisdom: Neutrality solidifies insight.

---

### Verse 2.58

**Sanskrit**

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः |

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || ५८ ||

**Transliteration**

yadā saṁharate cāyaṁ kūrmo’ṅgānīva sarvaśaḥ |

indriyāṇīndriyārthebhyaḥ tasya prajñā pratiṣṭhitā ||

**English Translation**

When he withdraws his senses from their objects, as a tortoise draws in its limbs, his wisdom is firmly established.

**Explanation**

Krishna uses a simile: like a "kūrmaḥ" (tortoise) retracting "aṅgāni" (limbs) "sarvaśaḥ" (completely), one "saṁharate" (withdraws) "indriyāṇi" (senses) from "indriyārthebhyaḥ" (sense-objects). "Tasya prajñā pratiṣṭhitā" (his wisdom is firm), achieved through sensory control.

**Key Concepts**

• Sense mastery: Withdrawal ensures stability.

• Tortoise analogy: Protection through retraction.

---

### Verse 2.59

**Sanskrit**

विषया विनिवर्तन्ते निराहारस्य देहिनः |

रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते || ५९ ||

**Transliteration**

viṣayā vinivartante nirāhārasya dehinaḥ |

rasa-varjaṁ raso’py asya paraṁ dṛṣṭvā nivartate ||

**English Translation**

Sense-objects turn away from the embodied one who abstains from them, except for their taste; even that taste departs when he beholds the Supreme.

**Explanation**

For a "nirāhārasya dehinaḥ" (abstaining embodied one), "viṣayāḥ vinivartante" (sense-objects recede), but "rasa-varjam" (taste lingers). However, "rasaḥ api nivartate" (even taste departs) when "param dṛṣṭvā" (he sees the Supreme), indicating that ultimate realization eliminates all cravings.

**Key Concepts**

• Partial withdrawal: Abstinence reduces but doesn’t end desire.

• Supreme vision: True liberation erases lingering tastes.

---

### Verse 2.60

**Sanskrit**

यततो हि अपिकौन्तेय पुरुषस्य विपश्चितः |

इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः || ६० ||

**Transliteration**

yatato hi api kaunteya puruṣasya vipaścitaḥ |

indriyāṇi pramāthīni haranti prasabhaṁ manaḥ ||

**English Translation**

O son of Kunti, the turbulent senses forcibly carry away the mind of even a wise person striving to control them.

**Explanation**

Krishna, addressing Arjuna as "kaunteya," warns that "pramāthīni indriyāṇi" (turbulent senses) "prasabham haranti manaḥ" (forcibly seize the mind) of even a "vipaścitaḥ puruṣasya" (wise person) "yatataḥ" (striving). This highlights the senses’ power, necessitating vigilant effort.

**Key Concepts**

• Sensory challenge: Even the wise face struggle.

• Mind’s vulnerability: Control is hard-won.

---

Below are verses 61 to 70 from **Sankhya Yoga** (Chapter 2 of the Bhagavad Gita), presented one by one in the format you requested: Sanskrit text, transliteration, English translation, and explanation. In this section, Krishna continues to elaborate on the importance of sense control, the consequences of unchecked desires, and the path to peace through disciplined focus on the divine.

---

### Verse 2.61

**Sanskrit**

तानि सर्वाणि संयम्य युक्त आसीत मत्परः |

वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता || ६१ ||

**Transliteration**

tāni sarvāṇi saṁyamya yukta āsīta mat-paraḥ |

vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ||

**English Translation**

Restraining all these [senses], one should sit focused on Me; indeed, he whose senses are under control, his wisdom is firmly established.

**Explanation**

Krishna advises "saṁyamya tāni sarvāṇi" (restraining all senses) and sitting "yuktaḥ mat-paraḥ" (focused on Me, Krishna). For one "yasya indriyāṇi vaśe" (whose senses are controlled), "tasya prajñā pratiṣṭhitā" (his wisdom is firm). Devotion to Krishna aids in achieving this mastery.

**Key Concepts**

• Divine focus: Concentration on Krishna stabilizes the mind.

• Sense mastery: Control ensures steady wisdom.

---

### Verse 2.62

**Sanskrit**

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते |

सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते || ६२ ||

**Transliteration**

dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate |

saṅgāt sañjāyate kāmaḥ kāmāt krodho’bhijāyate ||

**English Translation**

When a person contemplates sense-objects, attachment to them arises; from attachment desire is born; from desire anger emerges.

**Explanation**

Krishna outlines a destructive chain: "dhyāyataḥ viṣayān" (contemplating sense-objects) leads to "saṅgaḥ" (attachment) in a "puṁsaḥ" (person). "Saṅgāt" (from attachment) comes "kāmaḥ" (desire), and "kāmāt" (from desire) "krodhaḥ" (anger) "abhijāyate" (arises), showing how unchecked thoughts spiral into negativity.

**Key Concepts**

• Cascade effect: Thoughts breed attachment and turmoil.

• Root of anger: Desire’s frustration fuels it.

---

### Verse 2.63

**Sanskrit**

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः |

स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || ६३ ||

**Transliteration**

krodhād bhavati sammohaḥ sammohāt smṛti-vibhramaḥ |

smṛti-bhraṁśād buddhi-nāśo buddhi-nāśāt praṇaśyati ||

**English Translation**

From anger arises delusion; from delusion, loss of memory; from loss of memory, destruction of intellect; from destruction of intellect, he perishes.

**Explanation**

Krishna continues the chain: "krodhāt" (from anger) comes "sammohaḥ" (delusion), then "smṛti-vibhramaḥ" (memory loss). "Smṛti-bhraṁśāt" (from memory’s lapse) follows "buddhi-nāśaḥ" (intellect’s ruin), leading to "praṇaśyati" (perishing). Uncontrolled emotions destroy discernment and self.

**Key Concepts**

• Downward spiral: Anger triggers total collapse.

• Intellect’s loss: The final step to ruin.

---

### Verse 2.64

**Sanskrit**

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |

आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || ६४ ||

**Transliteration**

rāga-dveṣa-viyuktais tu viṣayān indriyaiś caran |

ātma-vaśyair vidheyātmā prasādam adhigacchati ||

**English Translation**

But one who moves among sense-objects with senses free from attachment and aversion, controlled by the self, attains serenity.

**Explanation**

Krishna contrasts the prior verses: one with "rāga-dveṣa-viyuktaiḥ indriyaiḥ" (senses free from attachment and aversion), "ātma-vaśyaiḥ" (self-controlled), and "vidheyātmā" (disciplined self) "caran viṣayān" (moves among objects) and "prasādam adhigacchati" (attains serenity). Mastery reverses the destructive cycle.

**Key Concepts**

• Detached engagement: Senses don’t dictate the self.

• Inner peace: Control yields tranquility.

---

### Verse 2.65

**Sanskrit**

प्रसादे सर्वदुःखानां हानिरस्योपजायते |

प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते || ६५ ||

**Transliteration**

prasāde sarva-duḥkhānāṁ hānir asyopajāyate |

prasanna-cetaso hy āśu buddhiḥ paryavatiṣṭhate ||

**English Translation**

In that serenity, all his sorrows are destroyed; indeed, for one with a serene mind, the intellect quickly becomes steady.

**Explanation**

Krishna explains that in "prasāde" (serenity), "sarva-duḥkhānāṁ hāniḥ" (destruction of all sorrows) "upajāyate" (arises). For a "prasanna-cetasaḥ" (serene-minded one), "buddhiḥ āśu paryavatiṣṭhate" (intellect quickly stabilizes), linking peace to clear, firm understanding.

**Key Concepts**

• Sorrow’s end: Serenity dissolves pain.

• Stable intellect: Calmness sharpens wisdom.

---

### Verse 2.66

**Sanskrit**

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना |

न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् || ६६ ||

**Transliteration**

nāsti buddhir ayuktasya na cāyuktasya bhāvanā |

na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham ||

**English Translation**

There is no intellect for the undisciplined, nor concentration for the undisciplined; without concentration, there is no peace; and for the unpeaceful, where is happiness?

**Explanation**

Krishna outlines a chain of absence: an "ayuktasya" (undisciplined one) lacks "buddhiḥ" (intellect) and "bhāvanā" (concentration). Without "bhāvayataḥ" (concentration), there’s no "śāntiḥ" (peace); and for an "aśāntasya" (unpeaceful one), "kutaḥ sukham" (where is happiness?). Discipline is the foundation.

**Key Concepts**

• Discipline’s necessity: Without it, wisdom fails.

• Peace to happiness: A sequential progression.

---

### Verse 2.67

**Sanskrit**

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |

तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि || ६७ ||

**Transliteration**

indriyāṇāṁ hi caratāṁ yan mano’nuvidhīyate |

tad asya harati prajñāṁ vāyur nāvam ivāmbhasi ||

**English Translation**

Indeed, when the mind follows the wandering senses, it carries away his wisdom, like the wind carries away a boat on the water.

**Explanation**

Krishna uses a simile: "indriyāṇāṁ caratām" (wandering senses) that the "manaḥ anuvidhīyate" (mind follows) "harati prajñām" (carry away wisdom), like "vāyuḥ nāvam ambhasi" (wind carries a boat on water). Uncontrolled senses destabilize the mind, derailing insight.

**Key Concepts**

• Mind’s drift: Senses sway it like wind.

• Wisdom lost: Lack of control wrecks understanding.

---

### Verse 2.68

**Sanskrit**

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः |

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || ६८ ||

**Transliteration**

tasmād yasya mahā-bāho nigṛhītāni sarvaśaḥ |

indriyāṇīndriyārthebhyaḥ tasya prajñā pratiṣṭhitā ||

**English Translation**

Therefore, O mighty-armed one, he whose senses are completely restrained from their objects, his wisdom is firmly established.

**Explanation**

Krishna, addressing Arjuna as "mahā-bāho" (mighty-armed), concludes ("tasmāt") that one "yasya indriyāṇi nigṛhītāni sarvaśaḥ" (whose senses are fully restrained) from "indriyārthebhyaḥ" (sense-objects) has "prajñā pratiṣṭhitā" (firmly established wisdom). Control is the key to stability.

**Key Concepts**

• Total restraint: Complete mastery over senses.

• Wisdom’s anchor: Restraint ensures clarity.

---

### Verse 2.69

**Sanskrit**

या निशा सर्वभूतानां तस्यां जागर्ति संयमी |

यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः || ६९ ||

**Transliteration**

yā niśā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī |

yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ ||

**English Translation**

What is night for all beings, in that the disciplined one is awake; what all beings are awake to, that is night for the sage who sees.

**Explanation**

Krishna contrasts perspectives: "yā niśā sarva-bhūtānām" (what’s night—ignorance—for all) is when the "saṁyamī" (disciplined one) "jāgarti" (is awake—aware). "Yasyām jāgrati bhūtāni" (what beings are awake to—worldly pursuits) is "niśā" (night) for the "paśyataḥ muneḥ" (sage who sees), highlighting the sage’s inverse awareness.

**Key Concepts**

• Reversed perception: The wise see beyond the mundane.

• Spiritual awakening: True sight in others’ darkness.

---

### Verse 2.70

**Sanskrit**

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् |

तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी || ७० ||

**Transliteration**

āpūryamāṇam acala-pratiṣṭhaṁ samudram āpaḥ praviśanti yadvat |

tadvat kāmā yaṁ praviśanti sarve sa śāntim āpnoti na kāma-kāmī ||

**English Translation**

Just as waters enter the ocean, ever full and steadfast, so all desires enter him; he attains peace, not the one who craves desires.

**Explanation**

Krishna uses a metaphor: like "āpaḥ" (waters) "praviśanti" (enter) the "samudram" (ocean), which remains "āpūryamāṇam" (full) and "acala-pratiṣṭham" (steadfast), "kāmāḥ sarve" (all desires) enter the wise one "tadvat" (similarly). "Saḥ śāntim āpnoti" (he attains peace), unlike the "kāma-kāmī" (desire-craver).

**Key Concepts**

• Ocean-like calm: Desires don’t disturb the wise.

• Peace’s condition: Non-craving ensures tranquility.

---

Below are verses 71 and 72 from **Sankhya Yoga** (Chapter 2 of the Bhagavad Gita), presented in the format you requested: Sanskrit text, transliteration, English translation, and explanation. These are the final two verses of the chapter, culminating Krishna’s discourse on wisdom, detachment, and the state of liberation.

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### Verse 2.71

**Sanskrit**

विहाय कामान् यः सर्वान् पुमांश्चरति निःस्पृहः |

निरमंमो निरहङ्कारः स शान्तिमधिगच्छति || ७१ ||

**Transliteration**

vihāya kāmān yaḥ sarvān pumāṁś carati niḥspṛhaḥ |

nirmamo nirahaṅkāraḥ sa śāntim adhigacchati ||

**English Translation**

The person who abandons all desires and moves free from longing, without possessiveness or ego, attains peace.

**Explanation**

Krishna describes the liberated state: a "pumān" (person) who "vihāya sarvān kāmān" (abandons all desires) "carati niḥspṛhaḥ" (moves without longing), "nirmamaḥ" (free from possessiveness), and "nirahaṅkāraḥ" (without ego) "śāntim adhigacchati" (attains peace). This encapsulates the essence of detachment and selflessness.

**Key Concepts**

• Total renunciation: Letting go of all cravings.

• Inner peace: Freedom from ego and ownership.

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### Verse 2.72

**Sanskrit**

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति |

स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति || ७२ ||

**Transliteration**

eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati |

sthitvāsyām anta-kāle’pi brahma-nirvāṇam ṛcchati ||

**English Translation**

O Partha, this is the state of Brahman; attaining it, one is not deluded. Established in it, even at the hour of death, one reaches the liberation of Brahman.

**Explanation**

Krishna, addressing Arjuna as "pārtha," calls this "eṣā brāhmī sthitiḥ" (the state of Brahman), where "prāpya" (attaining it), one "na vimuhyati" (is not deluded). "Sthitvā asyām" (abiding in it), even "anta-kāle api" (at the time of death), one "brahma-nirvāṇam ṛcchati" (attains Brahman’s liberation), concluding with the ultimate goal of Yoga.

**Key Concepts**

• Brahman’s state: Union with the supreme reality.

• Final liberation: Peace persists unto death and beyond.