BHAGAVADGEETA CHAPTER 2

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 VERSE 1

सञ्जय उवाच | तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् | विषीदन्तमिदं वाक्यमुवाच मधुसूदन: || 1||

sañjaya uvācha taṁ tathā kṛipayāviṣhṭamaśhru pūrṇākulekṣhaṇam viṣhīdantamidaṁ vākyam uvācha madhusūdanaḥ

Sanjay reported that Shree Krishna said the following to Arjun as he was overcome with sympathy, his mind was troubled, and his eyes were filled with tears.

 VERSE 2

श्रीभगवानुवाच | कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् | अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन || 2||

śhrī bhagavān uvācha kutastvā kaśhmalamidaṁ viṣhame samupasthitam anārya-juṣhṭamaswargyam akīrti-karam arjuna

Dear Arjun, how have you been affected by this misconception in this hour of peril, the Lord Krishna asked? It is not appropriate for a person of honor. It results in shame rather than the higher abodes.

 VERSE 3

क्लैब्यं मा स्म गम: पार्थ नैतत्त्वय्युपपद्यते | क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप || 3||

klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyate kṣhudraṁ hṛidaya-daurbalyaṁ tyaktvottiṣhṭha parantapa

O Parth, you should not submit to this lack of manliness. O conqueror of enemies, put an end to such meek heart weakness.

 VERSE 4

अर्जुन उवाच | कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन | इषुभि: प्रतियोत्स्यामि पूजार्हावरिसूदन || 4||

arjuna uvācha kathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdana iṣhubhiḥ pratiyotsyāmi pūjārhāvari-sūdana

Arjun questioned Krishna, "O destroyer of enemies, how can I shoot arrows in battle on men like Bheeshma and Dronacharya, who are worthy of my worship?".

 VERSE 5

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके | हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् || 5||

gurūnahatvā hi mahānubhāvān śhreyo bhoktuṁ bhaikṣhyamapīha loke hatvārtha-kāmāṁstu gurūnihaiva bhuñjīya bhogān rudhira-pradigdhān

Being a beggar in this world would be preferable to enjoying life by murdering these noble elders who serve as my teachers. If we kill them, blood will contaminate our money and pleasures.

 VERSE 6

न चैतद्विद्म: कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयु: | यानेव हत्वा न जिजीविषाम स्तेऽवस्थिता: प्रमुखे धार्तराष्ट्रा: || 6||

na chaitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ yāneva hatvā na jijīviṣhāmas te ’vasthitāḥ pramukhe dhārtarāṣhṭrāḥ

Even now, we are unsure of whether we would want to defeat them or be defeated by them as a result of this battle. Even after we kill them, we won't want to live. Yet they are now facing us on the battlefield after siding with the sons of Dhritarasthra.

 VERSE 7

कार्पण्यदोषोपहतस्वभाव: पृच्छामि त्वां धर्मसम्मूढचेता: | यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 7||

kārpaṇya-doṣhopahata-svabhāvaḥ pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ yach-chhreyaḥ syānniśhchitaṁ brūhi tanme śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam

I don't know what I'm supposed to be doing, and I'm feeling anxious and weak-willed. I am devoted to You as Your follower. Please provide me clear instructions on what is best for me.

 VERSE 8

न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् | अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् || 8||

na hi prapaśhyāmi mamāpanudyād yach-chhokam uchchhoṣhaṇam-indriyāṇām avāpya bhūmāv-asapatnamṛiddhaṁ rājyaṁ surāṇāmapi chādhipatyam

I am experiencing pain that is drowning my senses, but I cannot seem to find a way to escape it. I won't be able to end my sorrow, not even if I win a prosperous and unrivalled kingdom on the earth or acquire heavenly god-like supremacy.

 VERSE 9

सञ्जय उवाच | एवमुक्त्वा हृषीकेशं गुडाकेश: परन्तप | न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह || 9||

sañjaya uvācha evam-uktvā hṛiṣhīkeśhaṁ guḍākeśhaḥ parantapa na yotsya iti govindam uktvā tūṣhṇīṁ babhūva ha

After saying this, Gudakesh, the enemy-chaser, turned to Hrishikesh and said, "Govind, I shall not fight," before going silent.

 VERSE 10

तमुवाच हृषीकेश: प्रहसन्निव भारत | सेनयोरुभयोर्मध्ये विषीदन्तमिदं वच: || 10||

tam-uvācha hṛiṣhīkeśhaḥ prahasanniva bhārata senayorubhayor-madhye viṣhīdantam-idaṁ vachaḥ

In the midst of both armies, O Dhritarashtra, Shree Krishna then addressed the distraught Arjun with the following words while smiling.

 VERSE 11

श्रीभगवानुवाच | अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे | गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: || 11||

śhrī bhagavān uvācha aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ

While you provide words of wisdom, you are grieving over things that are unworthy of sorrow, the Supreme Lord said. The wise do not weep for either the live or the dead.

 VERSE 12

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः | न चैव न भविष्याम: सर्वे वयमत: परम् || 12||

na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param

Neither I nor you or any of these rulers have ever been without existence, and neither will any of us ever cease to exist in the future.

 VERSE 13

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा | तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति || 13||

dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptir dhīras tatra na muhyati

Similar to how the embodied soul perpetually transitions from childhood to youth to old age, the soul also enters a new body at the moment of death. The wise are not deluded by this.

 VERSE 14

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदु:खदा: | आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत || 14||

mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ āgamāpāyino ’nityās tāns-titikṣhasva bhārata

O Kunti's son, the senses' encounter with sense objects causes brief emotions of delight and misery. These are transient and change like the seasons of winter and summer. O Bharat descendant, one must learn to accept them without being upset.

 VERSE 15

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ | समदु:खसुखं धीरं सोऽमृतत्वाय कल्पते || 15||

yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabha sama-duḥkha-sukhaṁ dhīraṁ so ’mṛitatvāya kalpate

O greatest of men, Arjun, the individual who is unaffected by joy and sorrow and who maintains stability in both qualifies for liberation.

 VERSE 16

नासतो विद्यते भावो नाभावो विद्यते सत: | उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभि: || 16||

nāsato vidyate bhāvo nābhāvo vidyate sataḥ ubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ

There is no endurance in the temporary, and no cease in the eternal. The Truth-seekers have authentically noticed this and drawn this conclusion after carefully examining both of their natures.

 VERSE 17

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् | विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति || 17||

avināśhi tu tadviddhi yena sarvam idaṁ tatam vināśham avyayasyāsya na kaśhchit kartum arhati

Know that which permeates the entire body is unbreakable. Nobody has the power to destroy an imperishable soul.

 VERSE 18

अन्तवन्त इमे देहा नित्यस्योक्ता: शरीरिण: | अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत || 18||

antavanta ime dehā nityasyoktāḥ śharīriṇaḥ anāśhino ’prameyasya tasmād yudhyasva bhārata

The incarnate spirit within is immeasurable, everlasting, and immortal; only the physical body is perishable. Therefore, fight O Bharat descendant.

 VERSE 19

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् | उभौ तौ न विजानीतो नायं हन्ति न हन्यते || 19||

ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatam ubhau tau na vijānīto nāyaṁ hanti na hanyate

The person who believes the soul can kill and the person who believes the soul can be killed are both ignorant. Because the soul actually neither kills nor can be killed.

 VERSE 20

न जायते म्रियते वा कदाचि नायं भूत्वा भविता वा न भूय: | अजो नित्य: शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे || 20||

na jāyate mriyate vā kadāchin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śhāśhvato ’yaṁ purāṇo na hanyate hanyamāne śharīre

The soul never takes birth, never dies. The soul has no physical birth and is ageless, eternal, and immortal. It is not destroyed when the body is destroyed.

 VERSE 21

वेदाविनाशिनं नित्यं य एनमजमव्ययम् | कथं स पुरुष: पार्थ कं घातयति हन्ति कम् || 21||

vedāvināśhinaṁ nityaṁ ya enam ajam avyayam kathaṁ sa puruṣhaḥ pārtha kaṁ ghātayati hanti kam

O Parth, how can one kill someone or incite someone to kill when they are aware that the soul is imperishable, everlasting, unborn, and unchangeable?

 VERSE 22

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि | तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही || 22||

vāsānsi jīrṇāni yathā vihāya navāni gṛihṇāti naro ’parāṇi tathā śharīrāṇi vihāya jīrṇānya nyāni sanyāti navāni dehī

At the time of death, the soul puts off its worn-out body and enters a new one, just as a person discards worn-out clothing and wears new ones.

 VERSE 23

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक: | न चैनं क्लेदयन्त्यापो न शोषयति मारुत: || 23||

nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ

The soul cannot be destroyed by fire or by weapons. It cannot be made wet or dried by water or wind.

 VERSE 24

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च | नित्य: सर्वगत: स्थाणुरचलोऽयं सनातन: || 24||

achchhedyo ’yam adāhyo ’yam akledyo ’śhoṣhya eva cha nityaḥ sarva-gataḥ sthāṇur achalo ’yaṁ sanātanaḥ

The soul can neither be moistened nor dried; it is both unbreakable and incombustible. It is primordial, unchangeable, and everlasting everywhere.

 VERSE 25

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते | तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि || 25||

avyakto ’yam achintyo ’yam avikāryo ’yam uchyate tasmādevaṁ viditvainaṁ nānuśhochitum arhasi

The soul is described as being invisible, inconceivable, and unalterable. Knowing this, you should not grieve for the body.

 VERSE 26

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् | तथापि त्वं महाबाहो नैवं शोचितुमर्हसि || 26||

atha chainaṁ nitya-jātaṁ nityaṁ vā manyase mṛitam tathāpi tvaṁ mahā-bāho naivaṁ śhochitum arhasi

However, even then, O mighty-armed Arjun, you should not grieve in this manner if you believe that the self is constantly undergoing birth and death.

 VERSE 27

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च | तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि || 27||

jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya cha tasmād aparihārye ’rthe na tvaṁ śhochitum arhasi

For those who have been born, death is a given, and for those who have passed on, rebirth is unavoidable. As a result, you shouldn't cry about what will happen.

 VERSE 28

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत | अव्यक्तनिधनान्येव तत्र का परिदेवना || 28||

avyaktādīni bhūtāni vyakta-madhyāni bhārata avyakta-nidhanānyeva tatra kā paridevanā

O Bharat scion, all created beings are impermanent before birth, manifest during life, and impermanent once more at the time of death. So why cry then?

 VERSE 29

आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदति तथैव चान्य: | आश्चर्यवच्चैनमन्य: शृ्णोति श्रुत्वाप्येनं वेद न चैव कश्चित् || 29||

āśhcharya-vat paśhyati kaśhchid enan āśhcharya-vad vadati tathaiva chānyaḥ āśhcharya-vach chainam anyaḥ śhṛiṇoti śhrutvāpyenaṁ veda na chaiva kaśhchit

Some people find the soul to be amazing; some people describe the soul as amazing; and some people simply cannot grasp it when they hear about it.

 VERSE 30

देही नित्यमवध्योऽयं देहे सर्वस्य भारत | तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि || 30||

dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata tasmāt sarvāṇi bhūtāni na tvaṁ śhochitum arhasi

Arjun, you shouldn't be sad for anyone because the soul that resides inside the body is eternal.

 VERSE 31

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि | धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते || 31||

swa-dharmam api chāvekṣhya na vikampitum arhasi dharmyāddhi yuddhāch chhreyo ’nyat kṣhatriyasya na vidyate

Not to mention, you shouldn't stray from your warrior duties. There is, in fact, no higher calling for a warrior than the defense of righteousness.

 VERSE 32

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् | सुखिन: क्षत्रिया: पार्थ लभन्ते युद्धमीदृशम् || 32||

yadṛichchhayā chopapannaṁ swarga-dvāram apāvṛitam sukhinaḥ kṣhatriyāḥ pārtha labhante yuddham īdṛiśham

O Parth, happy are the warriors to whom such occasions to defend righteousness come unasked for, opening for them the staircase to the abodes of the ascended realms.

 VERSE 33

अथ चेतत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि | तत: स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि || 33||

atha chet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣhyasi tataḥ sva-dharmaṁ kīrtiṁ cha hitvā pāpam avāpsyasi

However, you will undoubtedly commit sin if you refuse to fight this righteous war, abandoning your social duty and reputation.

 VERSE 34

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् | सम्भावितस्य चाकीर्ति र्मरणादतिरिच्यते || 34||

akīrtiṁ chāpi bhūtāni kathayiṣhyanti te ’vyayām sambhāvitasya chākīrtir maraṇād atirichyate

People will call you a deserter and a coward. Infamy is more terrible than death for a respectful person.

 VERSE 35

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथा: | येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् || 35||

bhayād raṇād uparataṁ mansyante tvāṁ mahā-rathāḥ yeṣhāṁ cha tvaṁ bahu-mato bhūtvā yāsyasi lāghavam

The great generals who admire you will believe that you left the battlefield out of fear and will stop respecting you as a result.

 VERSE 36

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिता: | निन्दन्तस्तव सामर्थ्यं ततो दु:खतरं नु किम् || 36||

avāchya-vādānśh cha bahūn vadiṣhyanti tavāhitāḥ nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim

Your adversaries will insult your might, embarrass you, and speak poorly of you. What could possibly be worse than that?

 VERSE 37

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् | तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चय: || 37||

hato vā prāpsyasi swargaṁ jitvā vā bhokṣhyase mahīm tasmād uttiṣhṭha kaunteya yuddhāya kṛita-niśhchayaḥ

If you engage in combat, you will either die on the field of battle and ascend to the abodes of the gods, or you will succeed and inherit the earthly realm. So, Kunti's kid, get up with a purpose and get ready to battle.

 VERSE 38

सुखदु:खे समे कृत्वा लाभालाभौ जयाजयौ | ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि || 38||

sukha-duḥkhe same kṛitvā lābhālābhau jayājayau tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi

Fight for the sake of your responsibility, treating joy and sorrow, gain and loss, and victory and failure equally. You will never commit sin by carrying out your responsibility in this manner.

 VERSE 39

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु | बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि || 39||

eṣhā te ’bhihitā sānkhye buddhir yoge tvimāṁ śhṛiṇu buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi

I've already explained Snkhya Yog, or analytical knowledge of the nature of the soul, to you. O Parth, pay attention as I now present Buddhi Yog, also known as the Yog of Intellect. Working with such insight will release you from karma's bindings.

 VERSE 40

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते | स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् || 40||

nehābhikrama-nāśho ’sti pratyavāyo na vidyate svalpam apyasya dharmasya trāyate mahato bhayāt

Working while in this state of consciousness has no negative effects and even a small amount of effort can keep one out of serious danger.

 VERSE 41

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन | बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् || 41||

vyavasāyātmikā buddhir ekeha kuru-nandana bahu-śhākhā hyanantāśh cha buddhayo ’vyavasāyinām

O Kurus descendant, individuals who are following this route have a focused intellect and a firm determination. However, the irrational has an unstable focus.

 VERSE 42 and 43

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चित: | वेदवादरता: पार्थ नान्यदस्तीति वादिन: || 42|| कामात्मान: स्वर्गपरा जन्मकर्मफलप्रदाम् | क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति || 43||

yāmimāṁ puṣhpitāṁ vāchaṁ pravadanty-avipaśhchitaḥ veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ kāmātmānaḥ swarga-parā janma-karma-phala-pradām kriyā-viśheṣha-bahulāṁ bhogaiśhwarya-gatiṁ prati

The attractive language of the Vedas, which encourage showy rites to elevate one to the celestial abodes, draws the attention of those with little knowledge, who assume no higher principle is described there. They undertake ostentatious ceremonies in order to achieve high birth, opulence, sensual satisfaction, and ascension to the heavenly planets, glorifying only those parts of the Vedas that appeal to their senses.

 VERSE 44

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् | व्यवसायात्मिका बुद्धि: समाधौ न विधीयते || 44||

bhogaiśwvarya-prasaktānāṁ tayāpahṛita-chetasām vyavasāyātmikā buddhiḥ samādhau na vidhīyate

They lack the firm resolve needed to succeed on the path to God because their minds are firmly rooted in earthly delights and their intellects are puzzled by such things.

 VERSE 45

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन | निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् || 45||

trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān

Arjun, the three manifestations of material nature are discussed in the Vedas. Go beyond the three modes to reach the level of pure spiritual consciousness. Be positioned in the self by discarding dualities, remaining steadfastly anchored in Truth, and letting go of material gain and safety.

 VERSE 46

यावानर्थ उदपाने सर्वत: सम्प्लुतोदके | तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानत: || 46||

yāvān artha udapāne sarvataḥ samplutodake tāvānsarveṣhu vedeṣhu brāhmaṇasya vijānataḥ

A huge lake naturally serves every need that a little well of water could possibly fulfill. Similar to this, the goal of all the Vedas is also achieved by someone who realizes the Absolute Truth.

 VERSE 40

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन | मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || 47 ||

karmaṇy-evādhikāras te mā phaleṣhu kadāchana mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi

You have a right to carry out your assigned tasks, but you do not have a right to the rewards of your effort. Never attach oneself to inaction or think that your actions are the source of the outcomes.

 VERSE 48

योगस्थ: कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय | सिद्ध्यसिद्ध्यो: समो भूत्वा समत्वं योग उच्यते || 48||

yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate

O Arjun, remain strong in your duty and let go of attachment to success and failure. Yog is the name for this equanimity.

 VERSE 49

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय | बुद्धौ शरणमन्विच्छ कृपणा: फलहेतव: || 49||

dūreṇa hy-avaraṁ karma buddhi-yogād dhanañjaya buddhau śharaṇam anvichchha kṛipaṇāḥ phala-hetavaḥ

O Arjun, seek refuge in divine wisdom and insight and quit reward-seeking behaviors that are unquestionably inferior to works carried out with the intellect rooted in divine wisdom. Those who want to enjoy the results of their hard work end up in misery.

 VERSE 50

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते | तस्माद्योगाय युज्यस्व योग: कर्मसु कौशलम् || 50||

buddhi-yukto jahātīha ubhe sukṛita-duṣhkṛite tasmād yogāya yujyasva yogaḥ karmasu kauśhalam

The science of work without attachment can be wisely practiced in order to rid oneself of both positive and negative reactions in this life. So, aim towards Yog, the art of skillful working.

 VERSE 51

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिण: | जन्मबन्धविनिर्मुक्ता: पदं गच्छन्त्यनामयम् || 51||

karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥ janma-bandha-vinirmuktāḥ padaṁ gachchhanty-anāmayam

The wise endowed with equanimity of intellect, they discard attachment to the results of actions, which bind one to the cycle of life and death. By working in such consciousness, they attain the state beyond all suffering.

 VERSE 52

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति | तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च || 52||

yadā te moha-kalilaṁ buddhir vyatitariṣhyati tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha

You will develop indifference to what has been heard and what is still to be heard once your brain has emerged from the mud of misconceptions.

 VERSE 53

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला | समाधावचला बुद्धिस्तदा योगमवाप्स्यसि || 53||

śhruti-vipratipannā te yadā sthāsyati niśhchalā samādhāv-achalā buddhis tadā yogam avāpsyasi

You will reach the state of complete Yog once your intellect stops being lured by the fruitive portions of the Vedas and keeps steady in divine consciousness.

 VERSE 54

अर्जुन उवाच | स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव | स्थितधी: किं प्रभाषेत किमासीत व्रजेत किम् || 54||

arjuna uvācha sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim

What characterizes a person who is positioned in divine consciousness, O Keshav? How does a wise person communicate? How is he seated? How does he walk?

 VERSE 55

श्रीभगवानुवाच | प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् | आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || 55||

śhrī bhagavān uvācha prajahāti yadā kāmān sarvān pārtha mano-gatān ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate

The Supreme Lord stated: O Parth, one is said to be transcendentally situated when they let go of all selfish desires and cravings that harm their minds and find fulfillment in self-realization.

 VERSE 56

दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: | वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते || 56||

duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate

A person is referred to as a sage of steady wisdom if their mind is unaffected by misery or discomfort, they don't crave pleasure, and they are free from attachment, fear, and anger.

 VERSE 57

य: सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् | नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता || 57||

yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā

One who maintains detachment under all circumstances and who is neither cheered by success nor depressed by suffering is a perfect sage with complete wisdom.

 VERSE 58

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वश: | इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 58||

yadā sanharate chāyaṁ kūrmo ’ṅgānīva sarvaśhaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā

One who is established in divine wisdom has the ability to remove the senses from their objects in the same way that a tortoise withdraws its limbs into its shell.

 VERSE 59

विषया विनिवर्तन्ते निराहारस्य देहिन: | रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते || 59||

viṣhayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso ’pyasya paraṁ dṛiṣhṭvā nivartate

While aspirants may deny their senses their favorite things, their craving for such things persists. Even this flavor, though, disappears for those who comprehend the Supreme.

 VERSE 60

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित: | इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मन: || 60||

yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ indriyāṇi pramāthīni haranti prasabhaṁ manaḥ

O son of Kunti, the senses are so powerful and chaotic that they may induce even a person who exercises self-control to lose control of their thoughts.

 VERSE 61

तानि सर्वाणि संयम्य युक्त आसीत मत्पर: | वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता || 61||

tāni sarvāṇi sanyamya yukta āsīta mat-paraḥ vaśhe hi yasyendriyāṇi tasya prajñā pratiṣhṭhitā

Those who have attained perfect knowledge by controlling their senses and minds ever absorbed in Me.

 VERSE 62

ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते | सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते || 62||

dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate

By thinking about objects of the senses, one develops attachment to them. Attachment leads to desire, and from desire arises anger.

 VERSE 63

क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम: | स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || 63||

krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati

Anger impairs judgment, which causes memory to become confused. Memory confusion leads to intellectual destruction, and intellectual destruction leads to ones distruction.

 VERSE 64

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् | आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 64||

rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan ātma-vaśhyair-vidheyātmā prasādam adhigachchhati

However, one who masters the mind and is unattached and averse to everything, even when utilizing objects of the senses, achieves God's grace.

 VERSE 63

प्रसादे सर्वदु:खानां हानिरस्योपजायते | प्रसन्नचेतसो ह्याशु बुद्धि: पर्यवतिष्ठते || 65||

prasāde sarva-duḥkhānāṁ hānir asyopajāyate prasanna-chetaso hyāśhu buddhiḥ paryavatiṣhṭhate

Through divine grace, a person can experience the peace that brings an end to all sorrows, such a person of tranquil mind soon becomes firmly established in God.

 VERSE 66

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना | न चाभावयत: शान्तिरशान्तस्य कुत: सुखम् || 66||

nāsti buddhir-ayuktasya na chāyuktasya bhāvanā na chābhāvayataḥ śhāntir aśhāntasya kutaḥ sukham

However, an undisciplined individual who has not learnt to restrain their minds and senses, cannot have a resolute intellect nor a steady contemplation on God. There is never peace for someone whose mind never unites the mind with God; how then can someone who lacks peace be happy?

 VERSE 67

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते | तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि || 67||

indriyāṇāṁ hi charatāṁ yan mano ’nuvidhīyate tadasya harati prajñāṁ vāyur nāvam ivāmbhasi

Even just one of the senses that the mind concentrates on can mislead the intellect, just as a strong wind can blow a boat off its plotted route on the water.

 VERSE 68

तस्माद्यस्य महाबाहो निगृहीतानि सर्वश: | इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 68||

tasmād yasya mahā-bāho nigṛihītāni sarvaśhaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā

Therefore, O powerful armed Arjun, one who has restrained the senses from their objects is firmly grounded in transcendental knowledge.

 VERSE 69

या निशा सर्वभूतानां तस्यां जागर्ति संयमी | यस्यां जाग्रति भूतानि सा निशा पश्यतो मुने: || 69||

yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamī yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ

For the wise, what all creatures view as night is day, and what all creatures see as day is night of ignorance, the introspective sage.

 VERSE 69

या निशा सर्वभूतानां तस्यां जागर्ति संयमी | यस्यां जाग्रति भूतानि सा निशा पश्यतो मुने: || 69||

yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamī yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ

For the wise, what all creatures view as night is day, and what all creatures see as day is night of ignorance, the introspective sage.

 VERSE 70

आपूर्यमाणमचलप्रतिष्ठं समुद्रमाप: प्रविशन्ति यद्वत् | तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी || 70||

āpūryamāṇam achala-pratiṣhṭhaṁ samudram āpaḥ praviśhanti yadvat tadvat kāmā yaṁ praviśhanti sarve sa śhāntim āpnoti na kāma-kāmī

The sage who stays unaffected despite the flow of attractive objects around him achieves peace, not the one who tries to sate cravings. This is analogous to how the ocean remains undisturbed by the constant flow of waters from rivers merging into it.

 VERSE 71

विहाय कामान्य: सर्वान्पुमांश्चरति नि:स्पृह: | निर्ममो निरहङ्कार: स शान्तिमधिगच्छति || 71||

vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥ nirmamo nirahankāraḥ sa śhāntim adhigachchhati

A person achieves perfect peace when they give up all material aspirations and live without any sense of greed, propriety, or ego.

 VERSE 72

एषा ब्राह्मी स्थिति: पार्थ नैनां प्राप्य विमुह्यति | स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति || 72||

eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛichchhati

O Parth, the state of an enlightened soul is such that once acquired, one is never again deluded. One is set free from the cycle of life and death and enters the Supreme Abode of God when they are established in this consciousness even at the hour of death.