Chapter-2

 श्रीमद्भगवद्गीता
Śrīmadbhagavadgītā
द्वीतीयोऽध्यायः
dviteeyodhyāyaḥ
साङ्ख्ययोगः
sānkhyayogaḥ

02-01
सञ्जय उवाच

तं तथा कृपयाविष्टम्   अश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यम्   उवाच मधुसूदनः ॥ २-१
sañjaya uvāca
taṁ tathā kr̥payāviṣṭam
aśrupūrṇākulēkṣaṇam
viṣīdantamidaṁ vākyam
uvāca madhusūdanaḥ
Sanjaya said: To him [Arjuna], who was overcome with pity, whose eyes were filled with tears and was sorrow-stricken,
and who was despondent, Madhusoodana spoke these words
 

Sanjaya said: Madhusoodana told to console Arjuna who was overcome with pity, whose eyes were filled with tears and was sorrow-stricken, and who was despondent,

 
02-02
श्रीभगवानुवाच
कुतस्त्वा कश्मलमिदम्   विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यम्   अकीर्तिकरमर्जुन ॥ २-२
śrībhagavānuvāca
kutastvā kaśmalamidam
viṣamē samupasthitam
anāryajuṣṭamasvargyam
akīrtikaramarjuna
Shree Bhagavan said: From where has this dejection come upon you in a crisis,
unworthy of a noble person, attaining neither heaven nor fame, O Arjuna.
 
02-03
क्लैब्यं मा स्म गमः पार्थ   नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यम्   त्यक्त्वोत्तिष्ठ परन्तप ॥ २-३
klaibyaṁ mā sma gamaḥ pārtha
naitattvayyupapadyatē
kṣudraṁ hr̥dayadaurbalyam
tyaktvōttiṣṭha parantapa
Do not yield to unmanliness, O Partha, it does not suit you.
Give up this mean weakness of the heart, and arise O Parantapa [scorcher of enemies].

02-04
अर्जुन  उवाच
कथं भीष्ममहं सङ्ख्ये   द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि   पूजार्हावरिसूदन ॥ २-४
arjuna uvāca
kathaṁ bhīṣmamahaṁ saṁ‍khyē   drōṇaṁ ca madhusūdana
iṣubhiḥ pratiyōtsyāmi   pūjārhāvarisūdana
Arjuna said
O Madhusoodana, how can I fight with arrows in battle against Bheeshma and Drona, who are worthy of reverence, O Arisoodana [destroyer of enemies].
 
02-05
गुरूनहत्वा हि महानुभवान्    श्रेयो भोक्त्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव   भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ २-५
gurūnahatvā hi mahānubhāvān   śrēyō bhōktuṁ bhaikṣamapīha lōkē
hatvārthakāmāṁstu gurūnihaiva   bhuñjīya bhōgānrudhirapradigdhān
It is better indeed to live by begging in this world than killing the most noble teachers;
By killing my teachers we shall only be enjoying here the pleasures of wealth and desires drenched in blood.
 
02-06
न चैतद्विद्मः कतरन्नो गरीयः   यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषामः   स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २-६
na caitadvidmaḥ katarannō garīyaḥ   yadvā jayēma yadi vā nō jayēyuḥ
yānēva hatvā na jijīviṣāmaḥ   stē'vasthitāḥ pramukhē dhārtarāṣṭrāḥ
We do not know which is better for us, whether we shall win, or they shall conquer us.
Those sons of Dhrtarastra, standing in front of us, by killing whom we do not even wish to live.
 
02-07
कार्पण्यदोषोपहतस्वभावः   पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यन्निशिचतं ब्रूहि तन्मे   शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ २-७
kārpaṇyadōṣōpahatasvabhāvaḥ   pr̥cchāmi tvāṁ dharmasaṁmūḍhacētāḥ
yacchrēyaḥ syānniścitaṁ brūhi tanmē   śiṣyastē'haṁ śādhi māṁ tvāṁ prapannam
With my nature overpowered by the taint of pity, with a mind confused about my duty, I ask You;
Telll me clearly that what is better for me; I am Your disciple, who have taken refuge in You, please instruct me.
 
02-08
न हि प्रपश्यामि ममापनुद्याद्   यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
आवाप्य भूमावसपलमृध्दम्   राज्यं सुराणामपि चाधिपत्यम् ॥ २-८
na hi prapaśyāmi mamāpanudyād   yacchōkamucchōṣaṇamindriyāṇām
avāpya bhūmāvasapatnamr̥ddham   rājyaṁ surāṇāmapi cādhipatyam
I do not see any means that can drive away the grief which is drying up my senses,
even if I should obtain prosperous and unrivalled kingdom on earth or lordship over the gods.
 
02-09
सञ्जय उवाच
एवमुक्त्वा हृषीकेशम्   गुडाकेशः परन्तप ।
न योत्स्य इति गोविन्दम्   उत्वा तूष्णीं बभूव ह ॥ २-९
sañjaya uvāca
ēvamuktvā hr̥ṣīkēśam   guḍākēśaḥ parantapa
na yōtsya iti gōvindam   uktvā tūṣṇīṁ babhūva ha
Sanjaya said
Having spoken thus to Hrsikesha (Krshna), Gudakesha (Arjuna) the distroyer of foes
said to Govinda “I will not fight”, and became silent.
 
02-10
तमुवाच हृषीकेशः   प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये   विषीदन्तमिदं वचः ॥ २-१०
tamuvāca hr̥ṣīkēśaḥ   prahasanniva bhārata
sēnayōrubhayōrmadhyē   viṣīdantamidaṁ vacaḥ
O descendant of Bharata [Dhrtarastra], Hrsikesa, as if (he was) smiling, said to him [Arjuna],
who was grief-stricken in between the two armies, the following words.

02-11
श्री भगवानुवाच
अशोच्यानन्वशोचस्त्वम्   प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च   नानुशोचन्ति पण्डिताः ॥ २-११
śrī bhagavānuvāca
aśōcyānanvaśōcastvam   prajñāvādāṁśca bhāṣasē
gatāsūnagatāsūṁśca   nānuśōcanti paṇḍitāḥ
Shri Bhagavan said
You grieve for those who should not be grieved for; yet you speak like the learned.
Those who are wise grieve neither for the dead nor for the living.
 
02-12
न त्वेवाहं जातु नासम्   न त्वं नेमे जनाधिपा: ।
न चैव न भविष्याम:   सर्वे वयमत: परम् ॥ २-१२
na tvēvāhaṁ jātu nāsam   na tvaṁ nēmē janādhipāḥ
na caiva na bhaviṣyāmaḥ   sarvē vayamataḥ param
There never was a time in the past when I, you, or any of these rulers of men did not exist.
Also there will never be a time in future when all of us shall cease to exist.
 
02-13
देहिनोऽस्मिन्यथा देहे   कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्ति:   धीरस्तत्र न मुह्यति ॥ २-१३
dēhinō:'sminyathā dēhē   kaumāraṁ yauvanaṁ jarā
tathā dēhāntaraprāptiḥ   dhīrastatra na muhyati
Just as the embodied soul in this body passes through childhood, youth and old age,
so also the soul passes into another body at death; the wise man is not deluded by such a change
[and do not grieve at it].
 
02-14
मात्रास्पर्शास्तु कौन्तेय   शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्याः   तांस्तितिक्षस्व भारत ॥ २-१४
mātrāsparśāstu kauntēya   śītōṣṇasukhaduḥkhadāḥ
āgamāpāyinō'nityāḥ   tāṁstitikṣasva bhārata
O Kaunteya [Arjuna], when the sense-organs contact sense-objects the feelings of cold and heat, pleasure and pain are experienced.
They come and go, they are not permanent, endure them bravely, O Bharata [Arjuna].
 
02-15
यं हि न व्यथयन्त्येते   पुरुषं पुरुषर्षभ ।
समदुःखसुखं घीरम्   सोऽमृतत्वाय कल्पते ॥ २-१५
yaṁ hi na vyathayantyētē   puruṣaṁ puruṣarṣabha
samaduḥkhasukhaṁ dhīram   sō'mr̥tatvāya kalpatē
O Purusharshabha [Arjuna], that wise man who is not disturbed by these,
who remains steady in both pleasure and pain, and stedfast, is fit for attaining immortality.
 
02-16
नासतो विद्यते भावः   नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तः  त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६
nāsatō vidyatē bhāvaḥ   nābhāvō vidyatē sataḥ
ubhayōrapi dr̥ṣṭō'ntaḥ   tvanayōstattvadarśibhiḥ
The unreal can never come into being, it has no existance, the real never ceases to exist.
The reality of both these indeed has been perceived by the seers of truth.
 
02-17
अविनाशि तु तद्विद्धि   येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य   न कश्चित्कर्तुमर्हति ॥ २-१७
avināśi tu tadviddhi   yēna sarvamidaṁ tatam
vināśamavyayasyāsya   na kaścitkartumarhati
Know that [spirit] is indestructible, by which all this [universe] is pervaded;
None can cause the destruction of this Imperishable [spirit].
 
02-18
अन्तवन्त इमे देहाः   नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य   तस्माद्युध्यस्व भारत ॥ २-१८
antavanta imē dēhāḥ   nityasyōktāḥ śarīriṇaḥ
anāśinō'pramēyasya   tasmādyudhyasva bhārata
These material bodies of the embodied self [Soul] are said to have an end, while the Soul itself is eternal,
indestructible and immeasurable. Therefore you must fight, O Bharata [Arjuna].
 
02-19
य एनं वेत्ति हन्तारम्   यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतः   नायं हन्ति न हन्यते ॥ २-१९
ya ēnaṁ vētti hantāram   yaścainaṁ manyatē hatam
ubhau tau na vijānītaḥ   nāyaṁ hanti na hanyatē
He who thinks of this [Self/Soul] as the killer, and he who thinks of this [Self/Soul] as the killed,
both of them are ignorant. This [Self/Soul] neither kills nor is it killed.
 
02-20
न जायते म्रियते वा कदाचित्   नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणः   न हन्यते हन्यमाने शरीरे ॥ २-२०
na jāyatē mriyatē vā kadācit   nāyaṁ bhūtvābhavitā vā na bhūyaḥ
ajō nityaḥ śāśvatō'yaṁ purāṇaḥ   na hanyatē hanyamānē śarīrē
This [Soul] is never born, nor it ever dies; having come to exist once, it will never ceases to be;
It is unborn, eternal, changeless and ancient; It is not killed when the body is killed.

02-21
वेदाविनाशिनं नित्यम्   य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ   कं घातयति हन्ति कम् ॥ २-२१
vēdāvināśinaṁ nityam   ya ēnamajamavyayam
kathaṁ sa puruṣaḥ pārtha   kaṁ ghātayati hanti kam
He who knows that this [soul] as indestructible, eternal, birthless and undecaying,
O Partha, how and whom does he cause to be killed or how and whom can he kill?
 
02-22
वासांसि जीर्णानि यथा विहाय   नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णानि   अन्यानि संयाति नवानि देही ॥ २-२२
vāsāṁsi jīrṇāni yathā vihāya   navāni gr̥hṇāti narō'parāṇi
tathā śarīrāṇi vihāya jīrṇāni   anyāni saṁyāti navāni dēhī
Just as a person discards worn-out clothes and puts on new ones,
In the same way the embodied Self [soul] discard worn-out bodies and enters into other new bodies.
 
02-23
नैनं छिन्दन्ति शस्त्राणि   नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापः   न शोषयति मारुतः ॥ २-२३
nainaṁ chindanti śastrāṇi   nainaṁ dahati pāvakaḥ
na cainaṁ klēdayantyāpaḥ   na śōṣayati mārutaḥ
Weapons can never cut this [soul], fire can never burn this [soul],
water can not wet this [soul], nor can air dry this [soul].
 
02-24
अच्छेद्योऽयमदाह्योऽयम्   अक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुः   अचलोऽयं सनातनः ॥ २-२४
acchēdyō'yamadāhyō'yam   aklēdyō'śōṣya ēva ca
nityaḥ sarvagataḥ sthāṇuḥ   acalō'yaṁ sanātanaḥ
This [soul] cannot be cut, It [soul] cannot be burnt, It [soul] cannot be wetted and also It [soul] cannot be dried,
It is eternal, all-pervading, stable, immovable and ancient/eternal.
 
02-25
अव्यक्तोऽयमचिन्त्योऽयम्   अविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनम्   नानुशोचितुमर्हसि ॥ २-२५
avyaktō'yamacintyō'yam   avikāryō'yamucyatē
tasmādēvaṁ viditvainam   nānuśōcitumarhasi
It is said that this [soul] is invisible, inconceivable, unchangeable.
Therefore understanding this to be such you should not grieve.
 
02-26
अथ चैनं नित्यजातम्   नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो   नैवं शोचितुमर्हसि ॥ २-२६
atha cainaṁ nityajātam   nityaṁ vā manyasē mr̥tam
tathāpi tvaṁ mahābāhō   naivaṁ śōcitumarhasi
And now if you think this [soul] as constantly being born and constantly dying,
even then O mighty-armed [Arjuna] you should not grieve like this.
 
02-27
जातस्य हि ध्रुवो मृत्युः ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे   न त्वं शोचितुमर्हसि ॥ २-२७
jātasya hi dhruvō mr̥tyuḥ   dhruvaṁ janma mr̥tasya ca
tasmādaparihāryē'rthē   na tvaṁ śōcitumarhasi
For one who has taken birth death is certain, and for one who is dead birth is certain;
Therefore, you should not grieve for what is inevitable.
 
02-28
अव्यक्तादीनि भूतानि   व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव   तत्र का परिदेवना ॥ २-२ ८
avyaktādīni bhūtāni   vyaktamadhyāni bhārata
avyaktanidhanānyēva   tatra kā paridēvanā
O Bhaarata [Arjuna], beings are unmanifest in the beginning, they become manifest in their middle state,
and unmanifested again after death in their end. Then what cause is there to grieve about?
 
02-29
आश्चर्यवत्पश्यति कश्चिदेनम्   आश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः श्रृणोति   श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२ ९
āścaryavatpaśyati kaścidēnam   āścaryavadvadati tathaiva cānyaḥ
āścaryavaccainamanyaḥ śr̥ṇōti   śrutvāpyēnaṁ vēda na caiva kaścit
Some looks upon This (soul) as a wonder, some describe It [soul] as a wonder,
and some others hear of It [soul] as a wonder; yet even after hearing about It, no one really understands It at all.
 
02-30
देही नित्यमवध्योऽयम्   देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि   न त्वं शोचितुमर्हसि ॥ २-३०
dēhī nityamavadhyō'yam   dēhē sarvasya bhārata
tasmātsarvāṇi bhūtāni   na tvaṁ śōcitumarhasi
This, the Indweller in the body of everyone, is eternal and indestructible, O Bhaarata [Arjuna];
therefore you should not grieve for any one/being.

02-31
स्वधर्ममपि चावेक्ष्य   न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाछ्रेयोऽन्यत्   क्षत्रियस्य न विद्यते ॥ २-३ १
svadharmamapi cāvēkṣya   na vikampitumarhasi
dharmyāddhi yuddhācchrēyō'nyat   kṣattriyasya na vidyatē
Also, considering your own duty, you should not waver;
since there is no superior duty for a kshatriya than fighting a righteous war.
 
02-32
यदृच्छया चोपपन्नम्   स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ   लभन्ते युद्धमीदृशम् ॥ २-३ २
yadr̥cchayā cōpapannam   svargadvāramapāvr̥tam
sukhinaḥ kṣatriyāḥ pārtha   labhantē yuddhamīdr̥śam
O Partha, fortunate are the Kshatriyas who get an opportunity to fight a righteous war like this which come on its own accord, opening the door of heaven for them.
 
02-33
अथ चैत्त्वमिमं धर्म्यम्   संग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च   हित्वा पापमवाप्स्यसि ॥ २-३ ३
atha cēttvamimaṁ dharmyam   saṅgrāmaṁ na kariṣyasi
tataḥ svadharmaṁ kīrtiṁ ca   hitvā pāpamavāpsyasi
If you do not fight this righteous war,
then you will be abandoning your duty and fame, and you will be incurring sin.
 
02-34
अकीर्तिं चापि भूतानि   कथयिष्यन्ति तेऽव्ययाम् ।
संभावितस्य चाकीर्तिः   मरणादतिरिच्यते ॥ २-३ ४
akīrtiṁ cāpi bhūtāni   kathayiṣyanti tē'vyayām
sambhāvitasya cākīrtiḥ   maraṇādatiricyatē
People also will speak of your disgrace all the time,
and to an honoured person, dishonour is worse than death.
 
02-35
भयाद्रणादुपरतम्   मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतः  भूत्वा यास्यसि लाघवम् ॥ २-३ ५
bhayādraṇāduparatam   maṁsyantē tvāṁ mahārathāḥ
yēṣāṁ ca tvaṁ bahumataḥ   bhūtvā yāsyasi lāghavam
The great warriors will think that you have withdrawn from the battle out of fear,
though these men held you in high esteem in the past, will look down and speak low of you now.
 
02-36
अवाच्यवादांश्च बहून्   वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यम्   ततो दुःखतरं नु किम् ॥ २-३ ६
avācyavādāṁśca bahūn   vadiṣyanti tavāhitāḥ
nindantastava sāmarthyam   tatō duḥkhataraṁ nu kim
Your enemies will speak many indecent words
denigrating your might. What could be more painful than that?
 
02-37
हतो वा प्राप्स्यसि स्वर्गम्   जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय   युद्धाय कृतनिश्चयः ॥ २-३ ७
hatō vā prāpsyasi svargam   jitvā vā bhōkṣyasē mahīm
tasmāduttiṣṭha kauntēya   yuddhāya kr̥taniścayaḥ
If you are killed in the battle you will attain heaven, or by winning you will enjoy the kingdom on earth.
Therefore stand up, O Kaunteya [Arjuna], with determination to fight.
 
02-38
सुखदुःखे समे कृत्वा   लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व   नैवं पापमवाप्स्यसि ॥ २-३ ८
sukhaduḥkhē samē kr̥tvā   lābhālābhau jayājayau
tatō yuddhāya yujyasva   naivaṁ pāpamavāpsyasi
Treating alike happiness and sorrow, gain and loss, and victory and defeat,
you should engage in the battle. Fighting thus you will not incur sin.
 
02-39
एषा तेऽभिहिता सांख्ये   बुद्धिर्योगे त्विमां श्रृणु ।
बुद्ध्यायुक्तो यया पार्थ   कर्मबन्धं प्रहास्यसि ॥ २-३ ९
ēṣā tē'bhihitā sāṅ‍khyē   buddhiryōgē tvimāṁ śr̥ṇu
buddhyā yuktō yayā pārtha   karmabandhaṁ prahāsyasi
This wisdom of ‘sankhya’ [intellect and truth about nature of self]
has been imparted to you from the standpoint of Self-realization.
Now listen to this (wisdom) from the standpoint of Yoga, endowed with which wisdom,
O Partha, you will get rid of the bondage of Karma.
 
02-40
नेहाभिक्रमनाशोऽस्ति   प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य   त्रायते महतो भयात् ॥ २- ४ ०
nēhābhikramanāśō'sti   pratyavāyō na vidyatē
svalpamapyasya dharmasya   trāyatē mahatō bhayāt
In this path (of selfless action) there is no loss of effort nor there is any harm [production of contrary result].
Even a very little practice of this dharma [righteousness] protects one from great danger.

02-41
व्यवसायात्मिका बुद्धिः   एकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च   बुद्धयोऽव्यवसायिनाम् ॥ २- ४ १
vyavasāyātmikā buddhiḥ   ēkēha kurunandana
bahuśākhā hyanantāśca   buddhayō'vyavasāyinām
In this [selfless action] the intellect is steadied and directed singly
towards one object only, O Kurunandana [beloved child of Kurus];
whereas the thoughts of those who are irresolute [ignorant people]
wanders in many directions towards innumerable aims and has no end.
 
02-42
यामिमां पुष्पितां वाचम्   प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ   नान्यदस्तीति वादिनः ॥ २- ४ २
yāmimāṁ puṣpitāṁ vācam   pravadantyavipaścitaḥ
vēdavādaratāḥ pārtha   nānyadastīti vādinaḥ
O Partha, those unwise lacking true knowledge, speak flowery words
from the Vedas, glorifying rituals and rewards and claiming nothing higher exists beyond the pursuit of such rewards.
 
02-43
कामात्मानः स्वर्गपराः   जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलाम्   भोगैश्वर्यगतिं प्रति ॥ २- ४ ३
kāmātmānaḥ svargaparāḥ   janmakarmaphalapradām
kriyāviśēṣabahulām   bhōgaiśvaryagatiṁ prati
Full of desires, having heaven as their ultimate goal, they utter flowery words, which promise new births as the result of their action,
and prescribe various specific rituals, for the attainment of pleasure and power.
 
02-44
भोगैश्वर्यप्रसक्तानाम्   तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः   समाधौ न विधीयते ॥ २- ४ ४
Bhōgaiśvaryaprasaktānām   tayāpahr̥tacētasām
vyavasāyātmikā buddhiḥ   samādhau na vidhīyatē
For those who are attached to pleasure and power, whose minds are carried away by such teaching,
are unable to attain determinate and resolute intellect fit for steady meditation and samadhi (superconscious state).
 

Those whose minds are deeply attached to sensual pleasures and material opulence lose the ability to maintain the one-pointed focus required for spiritual realization—they are distracted and cannot attain samadhi (spiritual steadiness or unity).

 
02-45
त्रैगुण्यविषया वेदाः   निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थः  निर्योगक्षेम आत्मवान् ॥ २- ४ ५
traiguṇyaviṣayā vēdāḥ   nistraiguṇyō bhavārjuna
nirdvandvō nityasattvasthaḥ   niryōgakṣēma ātmavān
The Vedas deal with the three attributes of nature (sattva, rajas, tamas);
O Arjuna, you be above these three attributes, you must be free from the pairs of opposites,
and ever remain in the sattva [goodness],
free from (the thought of) acquisition and protection of what is acquired, and be centered in the Self.
 
02-46
यावानर्थ उदपाने   सर्वतः संप्लुतोदके ।
तावान्सर्वेषु वेदेषु   ब्राह्मणस्य विजानतः ॥ २- ४ ६
yāvānartha udapānē   sarvataḥ samplutōdakē
tāvān sarvēṣu vēdēṣu   brāhmaṇasya vijānataḥ
What and howmuch use a thirsty person has from a reservoir flooded with water in all sides
that much portion alone, of all the Vedas, is useful for an enlightened person.
 

For enlightened person who has realised the Self, the Vedas are of no use, because he is in possession of the infinite knowledge of the Self. This does not, however, mean that the Vedas are useless. They are useful for the neophytes or the aspirants who have just started on the spiritual path, for gaining ultimate realisation.

The analogy used here is, Vedas are like a reservior in a village which supplies water to the entire village. But when the whole village is flooded with water everywhere, what need have the villagers to go to the pond?

 
02-47
कर्मण्येवाधिकारस्ते   मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूः   मा ते सङ्गोऽस्त्वकर्मणि ॥ २- ४ ७
karmaṇyēvādhikārastē   mā phalēṣu kadācana
mā karmaphalahēturbhūḥ   mā tē saṅgō'stvakarmaṇi
To work alone you have the right, but never to it’s fruits [results];
Do not let the fruits of action be your motive, nor let you be attached to inaction.
 

When you perform actions should have no desire for the fruits [rewards] of action under any circumstances. If you desire the fruits of your actions, you will have to take birth again and again to experience them. Action done with expectation of rewards brings bondage. If you do not have desire for them, you will be freed from bondage and the cycle of births and deaths. Neither let your attachment be towards inaction thinking what is the use of doing actions. Action or karma is the duty which one has to perform without expecting rewards to settle his merit and demerit account.

 
02-48
योगस्थः कुरु कर्माणि   सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा   समत्वं योग उच्यते ॥ २- ४ ८
yōgasthaḥ kuru karmāṇi   saṅgaṁ tyaktvā dhanañjaya
siddhyasiddhyōḥ samō bhūtvā   samatvaṁ yōga ucyatē
Established in the Yoga, perform actions, O Dhanajaya,
abandoning attachment, being even-minded in success and failure. Evenness of mind is called Yoga.
 
02-49
दूरेण ह्यवरं कर्म   बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ   कृपणाः फलहेतवः ॥ २- ४ ९
dūrēṇa hyavaraṁ karma   buddhiyōgāddhanañjaya
buddhau śaraṇamanviccha   kr̥paṇāḥ phalahētavaḥ
Action with attachement [selfish motive] is far inferior to yoga of wisdom [knowledge].
When in action take refuge in wisdom [evenness of mind]. Those who act with a motive for rewards are miserable.
 
02-50
बुद्धियुक्तो जहातीह   उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व   योगः कर्मसु कौशलम् ॥ २- ५०
buddhiyuktō jahātīha   ubhē sukr̥taduṣkr̥tē
tasmādyōgāya yujyasva   yōgaḥ karmasu kauśalam
A person with wisdom (evenness of mind) rejects, in this life, both good and bad results of actions.
Therefore devote yourself to (Karma-) yoga. Skill in action is Yoga.

02-51
कर्मजं बुद्धियुक्ता हि   फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः   पदं गच्छन्त्यनामयम् ॥ २- ५१
karmajaṁ buddhiyuktā hi   phalaṁ tyaktvā manīṣiṇaḥ
janmabandhavinirmuktāḥ   padaṁ gacchantyanāmayam
The wise who possess knowledge [evenness of mind], having abandoned the fruits of their actions,
are freed from the bondage of birth, and go to the place which is beyond all evil (attain the blissful supreme state).
 
02-52
यदा ते मोहकलिलम्   बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदम्   श्रोतव्यस्य श्रुतस्य च ॥ २- ५२
yadā tē mōhakalilam   buddhirvyatitariṣyati
tadā gantāsi nirvēdam   śrōtavyasya śrutasya ca
When your intellect crosses beyond the tangle of delusion,
then you will become indifferent to that what has to be heard and to that what you have already heard.
 

When one’s intellect rises above the confusion and delusion of worldly life, they become detached from both what is heard (scriptural teachings, rituals, worldly desires) and what is yet to be heard—achieving true spiritual indifference and clarity.

 
02-53
श्रुतिविप्रतिपन्ना ते   यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिः  तदा योगमवाप्स्यसि ॥ २- ५३
śrutivipratipannā tē   yadā sthāsyati niścalā
samādhāvacalā buddhiḥ   tadā yōgamavāpsyasi
When your intellect, though confused by hearing the multiplicity of holy scripts, shall stand (become) steady and undistracted
in a concentrated mind [blissful contemplation of the infinite], then you will attain yoga [self realization].
 

When the seeker’s intellect, no longer confused by conflicting scriptural injunctions, becomes firmly fixed and unwavering in meditation and self-realization, they attain true yoga—complete union with the Divine.

 
02-54
अर्जुन  उवाच
स्थितप्रज्ञस्य का भाषा   समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत   किमासीत व्रजेत किम् ॥ २- ५४
arjuna uvāca
sthitaprajñasya kā bhāṣā   samādhisthasya kēśava
sthitadhīḥ kiṁ pr̥bhāṣēta   kimāsīta vrajēta kim
Arjuna asked
What are the characteristics of a ‘sthitaprajna’ [person with steady wisdom] and who is merged in the superconscious state?
How does the man of steady wisdom speak? How does he sit? How does he move about?
 
02-55
श्रीभगवानुवाच
प्रजहाति यदा कामान्   सर्वान् पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः   स्थितप्रज्ञस्तदोच्यते ॥ २- ५५
śrībhagavānuvāca
prajahāti yadā kāmān   sarvān pārtha manōgatān
ātmanyēvātmanā tuṣṭaḥ   sthitaprajñastadōcyatē
Shree Bhagavan said
O Partha, when a person completely gives up all the desires of the mind,
and remains satisfied in the Self alone by the Self, then he is called a person of steady wisdom.
 
02-56
दुःखेष्वनुद्विग्नमनाः   सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः   स्थितधीर्मुनिरुच्यते ॥ २- ५६
duḥkhēṣvanudvignamanāḥ   sukhēṣu vigataspr̥haḥ
vītarāgabhayakrōdhaḥ   sthitadhīrmunirucyatē
He whose mind is not agitated by sorrow in misery nor excited by joy in prosperity,
and is free from attachment (desire), fear and anger, is called a sage of steady mind (wisdom).
 
02-57
यः सर्वत्रानभिस्नेहः   तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि   तस्य प्रज्ञा प्रतिष्ठिता ॥ २- ५७
yaḥ sarvatrānabhisnēhḥ   tattatprāpya śubhāśubham
nābhinandati na dvēṣṭi   tasya prajñā pratiṣṭhitā
He who has no attachment (desire) for anything anywhere, and who when he comes across good or bad,
neither rejoices nor hates anything, his intellect is stable and is firmly established in perfect knowledge.
 
02-58
यदा संहरते चायम्   कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यः   तस्य प्रज्ञा प्रतिष्ठिता ॥ २- ५८
yadā saṁharatē cāyam   kūrmō'ṅgānīva sarvaśaḥ
indriyāṇīndriyārthēbhyaḥ   tasya prajñā pratiṣṭhitā
When, like a tortoise which withdraws its limbs from all sides,
he who is able to withdraw all his senses from the sense-objects, his wisdom becomes steady and established.
 
02-59
विषया विनिवर्तन्ते   निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य   परं दृष्ट्वा निवर्तते ॥ २- ५९
viṣayā vinivartantē   nirāhārasya dēhinaḥ
rasavarjaṁ rasō'pyasya   paraṁ dr̥ṣṭvā nivartatē
The sense objects turn away from the one who abstains from feeding on them,
but the longing for them still remains;
even this longing disappears by experiencing the superior taste after realization of the absolute Truth.
 

Merely restraining the senses from their objects does not remove the underlying desire or craving; true and lasting renunciation arises when the mind experiences a higher spiritual joy and fulfillment.

02-60
यततो ह्यपि कौन्तेय   पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि   हरन्ति प्रसभं मनः ॥ २- ६०
yatatō hyapi kauntēya   puruṣasya vipaścitaḥ
indriyāṇi pramāthīni   haranti prasabhaṁ manaḥ
O Kaunteya, the mind of a wise man though he is striving to control it,
is forcibly carried away in spite of his efforts, by his turbulent senses.
 
02-61
तानि सर्वाणि संयम्य   युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि   तस्य प्रज्ञा प्रतिष्ठिता ॥ २- ६१
tāni sarvāṇi saṁyamya   yukta āsīta matparaḥ
vaśē hi yasyēndriyāṇi   tasya prajñā pratiṣṭhitā
Having controlled all the senses, one should sit and meditate concentrating his mind on Me [Consciousness-Self] as supreme.
One whose senses are under control his knowledge/wisdom is firmly set/established [intellect is stabilized].
 
02-62
ध्यायतो विषयान्पुंसः   सङ्गस्तेषूपजायते ।
सङ्गात् संजायते कामः   कामात्क्रोधोऽभिजायते ॥ २- ६२
dhyāyatō viṣayānpuṁsaḥ   saṅgastēṣūpajāyatē
saṅgātsañjāyatē kāmaḥ   kāmātkrōdhō'bhijāyatē
When a person thinks of the sense-objects, he develops attachment for them;
from attachment desire is born; from desire (unfulfilled) arises anger.
 

One who keeps thinking about an object/event, will eventually will be attracted towards it. He then builds a relationship with it. With the relationship, he will desire it. If he does get it, he will get grief/anger because of it.

 
02-63
क्रोधाद्भवति संमोहः   संमोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद् बुद्धिनाशः   बुद्धिनाशात्प्रणश्यति ॥ २- ६३
krōdhādbhavati saṁmōhaḥ   saṁmōhātsmr̥tivibhramaḥ
smr̥tibhraṁśādbuddhināśaḥ   buddhināśātpraṇaśyati
From anger comes delusion; from delusion confusion of memory;
from confusion of memory loss of intellect [ability to reasoning]; from the loss of intellect one perishes.
 
02-64
रागद्वेषवियुक्तैस्तु   विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा   प्रसादमधिगच्छति ॥ २- ६४
rāgadvēṣaviyuktaistu   viṣayānindriyaiścaran
ātmavaśyairvidhēyātmā   prasādamadhigacchati
But he who while enjoying the sense-objects with his senses,
which are disciplined and controlled, is free from likes and dislikes, such self-controlled person attains peace.
 
02-65
प्रसादे सर्वदुःखानाम्   हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु   बुद्धिः पर्यवतिष्ठते ॥ २- ६५
prasādē sarvaduḥkhānām   hānirasyōpajāyatē
prasannacētasō hyāśu   buddhiḥ paryavatiṣṭhatē
With the attainment of peace of mind all pains/sorrows come to an end;
because the wisdom [intellect] of one who has a serene mind soon becomes capable of discrimination, and capacity to decide right well established.
 

When a person attains inner tranquility through self-mastery and peace of mind, all sorrows disappear, and the intellect becomes steady and clear—enabling true happiness and spiritual focus.

 
02-66
नास्ति बुद्धिरयुक्तस्य   न चायुक्तस्य भावना ।
न चाभावयतः शान्तिः   अशान्तस्य कुतः सुखम् ॥ २- ६६
nāsti buddhirayuktasya   na cāyuktasya bhāvanā
na cābhāvayataḥ śāntiḥ   aśāntasya kutaḥ sukham
For the unsteady [who has no control of mind and senses] there is neither knowledge of self nor meditation [contemplation] is possible;
To the unmeditative there can be no peace; and how can there be happiness for one without peace?
 
02-67
इन्द्रियाणां हि चरताम्   यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञाम्   वायुर्नावमिवाम्भसि ॥ २- ६७
indriyāṇāṁ hi caratām   yanmanō'nuvidhīyatē
tadasya harati prajñām   vāyurnāvamivāmbhasi
That mind, which is attached to the senses experiencing sense-objects,
carries away once awareness [intelligence] just as the wind carries away a boat on water.
 
02-68
तस्माद्यस्य महाबाहो   निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यः   तस्य प्रज्ञा प्रतिष्ठिता ॥ २- ६८
tasmādyasya mahābāhō   nigr̥hītāni sarvaśaḥ
indriyāṇīndriyārthēbhyaḥ   tasya prajñā pratiṣṭhitā
Therefore, O Mahabaho [Arjuna], he whose senses are completely restrained
from going after the sense-objects, his intellect [knowledge] is steady.
 
02-69
या निशा सर्वभूतानाम्   तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि   सा निशा पश्यतो मुनेः ॥ २- ६९
yā niśā sarvabhūtānām   tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni   sā niśā paśyatō munēḥ
That which is night to all beings, in that the self-controlled man is awake;
[The wordlyminded people are ignorant and in illusion, while the Sage is aware of the truth;]
when all beings are awake, that is night for the Sage who sees (the truth).
[which appears real for the wordlyminded people is illusion and unreal for the sage.]
 

What is known as illusion, its nature is indeed two-fold, viz., to delude and also to wear a deceptive appearance of spinning pleasure. Of them (the two natures), the worldly man, do not considers its former nautre, remains with a memory well teid to the second nature. On the other hand, the man of Yoga, who is contrary to the other, observes Its deluding nature in order to root It out. Thus the man of perfect knowledge, while seeing [properly], pays no attention to its nature of spinning pleasure. His indifference to its nature of spinning pleasure is due to the annihilation of his ignorance [false knowledge].

 
02-70
आपूर्यमाणमचलप्रतिष्ठम्    समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे    स शान्तिमाप्नोति न कामकामी ॥ २- ७०
āpūryamāṇamacalapratiṣṭham   samudramāpaḥ praviśanti yadvat
tadvatkāmā yaṁ praviśanti sarvē   sa śāntimāpnōti na kāmakāmī
As the waters flow into a sea that remains undisturbed (even) when being filled up from all sides;
likewise self-controlled person attains peace into whom all desires enter without causing disturbance,

not one who longs for the objects of desire.

02-71

विहाय कामान्यः सर्वान्   पुमांश्चरति निःस्पृहः ।

निर्ममो निरहंकारः   स शांतिमधिगच्छति ॥ २- ७१

vihāya kāmānyaḥ sarvān   pumāṁścarati niḥspr̥haḥ

nirmamō nirahaṅkāraḥ   sa śāntimadhigacchati

That person, who by abandoning all desires, consumes [objects] without longing, without a sense of possession,

and without sense of “I” and “mine”, and without ego, attains peace.

 

02-72 

एषा ब्राह्मी स्थितिः पार्थ   नैनां प्राप्य विमुह्यति ।

स्थित्वाऽस्यामन्तकालेऽपि   ब्रह्मनिर्वाणमृच्छति ॥ २- ७२

ēṣā brāhmī sthitiḥ pārtha   naināṁ prāpya vimuhyati

sthitvāsyāmantakālē'pi   brahmanirvāṇamr̥cchati

O Partha, this is the state of being established in Brahman [Self - the supreme spirit]. After attaining this state none is deluded.

Being established in this state, even at the end of life, one attains to oneness with Brahman [eternal – supreme spirit].

[who is satisfied with the bare necessities of life, who does not care for and have no desire for even bare necessities of life]

ॐ तत् सत् इति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे साङ्ख्ययोगो नाम द्वितीयोऽध्यायः
oṃ tat sat iti śrīmadbhagavadgītāsū upaniṣatsu brahmavidyāyāṃ yogaśāstre
śrīkṛṣṇārjunasaṃvāde sāṅkhyayōgō nāma dvitīyō'dhyāyaḥ

Om, that is real, thus in the Bhagavad geeta,
the Upanishads, the science of the Eternal,
the scripture of Yoga, the dialogue between Shri Krshna and Arjuna,
the second chapter entitled ‘The yoga of knowledge’ ends here.