Chapter 2
The verses below are drawn from the days in which this chapter appears. Day 3, Day 4, Day 5, Day 6 .
सञ्जय उवाच
तं तथा कृपयािवष्टमुपूणाकुलेक्षणम्।
िवषीदन्तिमदं वाक्यमुवाच मधुसूदनः॥१॥
तं तथा कृपयािवष्टमुपूणाकुलेक्षणम्।
िवषीदन्तिमदं वाक्यमुवाच मधुसूदनः॥१॥
sañjaya uvāca
taṁ tathā kṛpayāviṣṭamaśru pūrṇākulekṣaṇam ।
viṣīdantamidaṁ vākyamuvāca madhusūdanaḥ ॥ 1 ॥
taṁ tathā kṛpayāviṣṭamaśru pūrṇākulekṣaṇam ।
viṣīdantamidaṁ vākyamuvāca madhusūdanaḥ ॥ 1 ॥
Sanjaya said: To him, Arjuna, who was thus overwhelmed with compassion, whose eyes were full of tears and agitated, and who was despondent, Madhusudana (Lord Krishna) spoke these words. (Note: This verse is identical to Chapter 1, Verse 47, serving as a transitional link from Chapter 1 to Chapter 2.)
material existence (brahma-nirvāṇa). This verse concludes Krishna's description of the sthitaprajña, calling it the
"brāhmī sthiti" or the transcendental state of being one with Brahman. Achieving this state removes all delusion.
Furthermore, Krishna assures that one who remains in this state, even at the very end of life, attains brahma-
nirvāṇa—liberation from the cycle of birth and death, merging into the Absolute Truth.
"brāhmī sthiti" or the transcendental state of being one with Brahman. Achieving this state removes all delusion.
Furthermore, Krishna assures that one who remains in this state, even at the very end of life, attains brahma-
nirvāṇa—liberation from the cycle of birth and death, merging into the Absolute Truth.
ीभगवानुवाच
कुता कश्मलिमदं िवषमे समुपस्थतम्।
अनायजुष्टमस्वमकीितकरमजुन॥२॥
कुता कश्मलिमदं िवषमे समुपस्थतम्।
अनायजुष्टमस्वमकीितकरमजुन॥२॥
śrībhagavānuvāca
kutastvā kaśmalamidaṁ viṣame samupasthitam ।
anāryajuṣṭam-asvargyam-akīrtikaram-arjuna ॥ 2 ॥
kutastvā kaśmalamidaṁ viṣame samupasthitam ।
anāryajuṣṭam-asvargyam-akīrtikaram-arjuna ॥ 2 ॥
The Supreme Personality of Godhead (Lord Krishna) said: My dear Arjuna, how has this impurity come upon you at such a crucial time? It is not befitting an Aryan (a noble-minded person), nor does it lead to the higher planets, nor does it bring glory.
ैं मा स्म गमः पाथ नैतत्त्वुपपद्यते।
क्षुं हृदयदौबं त्योिष्ठ परन्तप॥३॥
क्षुं हृदयदौबं त्योिष्ठ परन्तप॥३॥
klaibyaṁ mā sma gamaḥ pārtha naitattvayyupapadyate ।
kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha parantapa ॥ 3 ॥
kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha parantapa ॥ 3 ॥
O Partha (Arjuna), do not yield to unmanliness. It does not befit you. Give up this petty weakness of heart and stand up, O conqueror of enemies!
अजुन उवाच
कथं भीष्ममहं सङ्े ोणं च मधुसूदन।
इषुिभः प्रित योत्स्यािम पूजाहावरसूदन॥४॥
कथं भीष्ममहं सङ्े ोणं च मधुसूदन।
इषुिभः प्रित योत्स्यािम पूजाहावरसूदन॥४॥
arjuna uvāca
kathaṁ bhīṣmamahaṁ saṅkhye droṇaṁ ca madhusūdana ।
iṣubhiḥ prati yotsyāmi pūjārhāvarisūdana ॥ 4 ॥
kathaṁ bhīṣmamahaṁ saṅkhye droṇaṁ ca madhusūdana ।
iṣubhiḥ prati yotsyāmi pūjārhāvarisūdana ॥ 4 ॥
Arjuna said: O Madhusudana (Krishna), how can I, in battle, fight with arrows against Bhishma and Drona, who are worthy of my worship, O killer of enemies?
गुरूनहा िह महानुभावान्
ेयो भोुं भैक्षमपीह लोके।
हाथकामांस्तु गुरूिनहैव
भुञ्जीय भोगान् रुिधरप्रिदान्॥५॥
ेयो भोुं भैक्षमपीह लोके।
हाथकामांस्तु गुरूिनहैव
भुञ्जीय भोगान् रुिधरप्रिदान्॥५॥
gurūnahatvā hi mahānubhāvān
śreyo bhoktuṁ bhaikṣamapīha loke ।
hatvārthakāmāṁstu gurūnihaiva
bhuñjīya bhogān rudhirapradigdhān ॥ 5 ॥
śreyo bhoktuṁ bhaikṣamapīha loke ।
hatvārthakāmāṁstu gurūnihaiva
bhuñjīya bhogān rudhirapradigdhān ॥ 5 ॥
It is better to live in this world by begging than to live at the cost of the lives of great souls who are our teachers. Even though they are desirous of worldly gain, if we kill them, we will enjoy our possessions stained with blood.
न चैतिः कतरन्नो गरीयो
या जयेम यिद वा नो जयेयुः।
यानेव हा न िजजीिवषामः
तेऽवस्थताः प्रमुखे धातराष्टाः॥६॥
या जयेम यिद वा नो जयेयुः।
यानेव हा न िजजीिवषामः
तेऽवस्थताः प्रमुखे धातराष्टाः॥६॥
na caitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ ।
yāneva hatvā na jijīviṣāmaḥ
te'vasthitāḥ pramukhe dhārtarāṣṭrāḥ ॥ 6 ॥
yadvā jayema yadi vā no jayeyuḥ ।
yāneva hatvā na jijīviṣāmaḥ
te'vasthitāḥ pramukhe dhārtarāṣṭrāḥ ॥ 6 ॥
We do not know which is better for us – to conquer them or to be conquered by them. The sons of Dhritarashtra, whom if we kill we would not wish to live, are standing before us on the battlefield.
कापण्यदोषोपहतस्वभावः
पृािम ां धमसंमूढचेताः।
येयः स्यािन्निश्चतं ूिह ते
िशष्यस्तेऽहं शािध मां ां प्रपन्नम्॥७॥
पृािम ां धमसंमूढचेताः।
येयः स्यािन्निश्चतं ूिह ते
िशष्यस्तेऽहं शािध मां ां प्रपन्नम्॥७॥
kārpaṇyadoṣopahatasvabhāvaḥ
pṛcchāmi tvāṁ dharmasaṁmūḍhacetāḥ ।
yacchreyaḥ syānniścitaṁ brūhi tanme
śiṣyaste'haṁ śādhi māṁ tvāṁ prapannam ॥ 7 ॥
pṛcchāmi tvāṁ dharmasaṁmūḍhacetāḥ ।
yacchreyaḥ syānniścitaṁ brūhi tanme
śiṣyaste'haṁ śādhi māṁ tvāṁ prapannam ॥ 7 ॥
Now I am confused about my duty and have lost all composure due to miserly weakness. In this state, I ask You: what is certainly best for me? Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
न िह प्रपािम ममापनुद्याद्
योकमुोषणिमयाणाम्।
अवाप्य भूमावसपत्नमृं
राज्यं सुराणामिप चािधपत्यम्॥८॥
योकमुोषणिमयाणाम्।
अवाप्य भूमावसपत्नमृं
राज्यं सुराणामिप चािधपत्यम्॥८॥
na hi prapaśyāmi mamāpanudyād
yacchokamucchoṣaṇamindriyāṇām ।
avāpya bhūmāvasapātanamṛddhaṁ
rājyaṁ surāṇāmapi cādhipatyam ॥ 8 ॥
yacchokamucchoṣaṇamindriyāṇām ।
avāpya bhūmāvasapātanamṛddhaṁ
rājyaṁ surāṇāmapi cādhipatyam ॥ 8 ॥
I can find no means to drive away this grief that is drying up my senses. Even if I were to obtain an unrivaled kingdom on earth with sovereignty like that of the demigods in heaven, it would not remove my sorrow.
सञ्जय उवाच
एवमुा हृषीकेशं गुडाकेशः परन्तप।
न योत्स्य इित गोिवन्दमुा तूीं बभूव ह॥९॥
एवमुा हृषीकेशं गुडाकेशः परन्तप।
न योत्स्य इित गोिवन्दमुा तूीं बभूव ह॥९॥
sañjaya uvāca
evamuktvā hṛṣīkeśaṁ guḍākeśaḥ parantapa ।
na yotsya iti govindamuktvā tūṣṇīṁ babhūva ha ॥ 9 ॥
evamuktvā hṛṣīkeśaṁ guḍākeśaḥ parantapa ।
na yotsya iti govindamuktvā tūṣṇīṁ babhūva ha ॥ 9 ॥
Sanjaya said: Having spoken thus to Hrishikesha (Krishna), Gudakesha (Arjuna), the conqueror of enemies, declared, "I shall not fight," and fell silent.
तमुवाच हृषीकेशः प्रहसिन्नव भारत।
सेनयोरुभयोमे िवषीदन्तिमदं वचः॥१०॥
सेनयोरुभयोमे िवषीदन्तिमदं वचः॥१०॥
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata ।
senayorubhayormadhye viṣīdantamidaṁ vacaḥ ॥ 10 ॥
senayorubhayormadhye viṣīdantamidaṁ vacaḥ ॥ 10 ॥
O Bharata (Dhritarashtra), Hrishikesha (Lord Krishna), smiling, as it were, spoke these words to the despondent Arjuna, in the midst of the two armies.
ीभगवानुवाच
अशोानन्वशोचं प्रावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्त पताः॥११॥
अशोानन्वशोचं प्रावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्त पताः॥११॥
śrībhagavānuvāca
aśocyānanvaśocastvaṁ prajñāvādāṁśca bhāṣase ।
gatāsūnagatāsūṁśca nānuśocanti paṇḍitāḥ ॥ 11 ॥
aśocyānanvaśocastvaṁ prajñāvādāṁśca bhāṣase ।
gatāsūnagatāsūṁśca nānuśocanti paṇḍitāḥ ॥ 11 ॥
The Supreme Personality of Godhead (Lord Krishna) said: While speaking learned words, you are lamenting for that which is not worthy of lamentation. Those who are wise lament neither for the living nor for the dead.
न ेवाहं जातु नासं न ं नेमे जनािधपाः।
न चैव न भिवष्यामः सव वयमतः परम्॥१२॥
न चैव न भिवष्यामः सव वयमतः परम्॥१२॥
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ ।
na caiva na bhaviṣyāmaḥ sarve vayamatāḥ param ॥ 12 ॥
na caiva na bhaviṣyāmaḥ sarve vayamatāḥ param ॥ 12 ॥
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
देिहनोऽस्मन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तधरस्तत्र न मुह्यित॥१३॥
तथा देहान्तरप्राप्तधरस्तत्र न मुह्यित॥१३॥
dehino'sminyathā dehe kaumāraṁ yauvanaṁ jarā ।
tathā dehāntaraprāptirdhīrastatra na muhyati ॥ 13 ॥
tathā dehāntaraprāptirdhīrastatra na muhyati ॥ 13 ॥
Just as the embodied soul continuously passes from boyhood to youth to old age in this body, similarly the soul passes into another body at death. A sober person is not bewildered by such a change. This chunk marks a pivotal transition in the Bhagavad Gita, moving from Arjuna's intense emotional distress to Lord Krishna's initial divine instructions. The verses begin with Arjuna's final pleas in Chapter 1, highlighting his profound moral dilemma, fear of societal decay, and desire to avoid fratricide, even to the point of preferring death. His despair is so complete that he casts aside his weapons, declaring his refusal to fight, a moment vividly described by Sanjaya. The scene then shifts dramatically into Chapter 2, where Lord Krishna begins to address Arjuna's despondency. Krishna's opening remarks are a gentle but firm rebuke, questioning the source of Arjuna's weakness and urging him to shed this unmanliness. Arjuna, now having entirely surrendered, openly admits his confusion of duty and declares himself Krishna's disciple, earnestly seeking guidance. This surrender is crucial, as it signifies Arjuna's readiness to receive transcendental knowledge. Krishna's first teaching lays the foundation of Sanatana Dharma, explaining the eternal nature of the soul. He clarifies that wise individuals do not grieve for either the living or the dead because the soul is immortal, merely transitioning between bodies, akin to changing clothes. This fundamental principle of the soul's imperishability and continuous journey forms the core of Krishna's upcoming philosophical discourse, preparing Arjuna to transcend his immediate emotional attachments and comprehend a higher reality.
मात्रास्पशास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापाियनोऽिनत्यास्तांस्तितक्षस्व भारत॥
आगमापाियनोऽिनत्यास्तांस्तितक्षस्व भारत॥
Mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ.
Āgamāpāyino'nityāstāṁstitikṣasva bhārata.
Āgamāpāyino'nityāstāṁstitikṣasva bhārata.
O son of Kunti, the contact of the senses with their objects gives rise to feelings of heat and cold, pleasure and pain. These are temporary and appear and disappear. Therefore, O scion of Bharata, learn to tolerate them.
यं िह न व्यथयेते पुरुषं पुरुषषभ।
समदुःखसुखं धीरं सोऽमृताय कल्पते॥
समदुःखसुखं धीरं सोऽमृताय कल्पते॥
Yaṁ hi na vyathayantyete puruṣaṁ puruṣarṣabha.
Samaduḥkhasukhaṁ dhīraṁ so’mṛtatvāya kalpate.
Samaduḥkhasukhaṁ dhīraṁ so’mṛtatvāya kalpate.
O best among men (Arjuna), he who is not disturbed by these—who remains steady in pain and pleasure —is certainly eligible for liberation (immortality).
नासतो िवद्यते भावो नाभावो िवद्यते सतः।
उभयोरिप दृोऽन्तस्त्वनयोस्तत्त्वदिशिभः॥
उभयोरिप दृोऽन्तस्त्वनयोस्तत्त्वदिशिभः॥
Nāsato vidyate bhāvo nābhāvo vidyate sataḥ.
Ubhayorapi dṛṣṭo’ntastvanayostattvadarśibhiḥ.
Ubhayorapi dṛṣṭo’ntastvanayostattvadarśibhiḥ.
Of the unreal, there is no existence; of the real, there is no non-existence. The seers of truth have concluded this distinction between these two.
अिवनािश तु तिद्वद्ध येन सविमदं ततम्।
िवनाशमव्ययस्यास्य न किश्चत्कतुमहित॥
िवनाशमव्ययस्यास्य न किश्चत्कतुमहित॥
Avināśi tu tadviddhi yena sarvamidaṁ tatam.
Vināśamavyayasyāsya na kaścitkartumarhati.
Vināśamavyayasyāsya na kaścitkartumarhati.
Know that by which all this (the entire body) is pervaded is indestructible. No one is able to destroy that immutable soul.
अन्तवन्त इमे देहा िनत्यस्योक्ताः शरीरणः।
अनािशनोऽप्रमेयस्य ताद्युध्यस्व भारत॥
अनािशनोऽप्रमेयस्य ताद्युध्यस्व भारत॥
Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ.
Anāśino'prameyasya tasmādyudhyasva bhārata.
Anāśino'prameyasya tasmādyudhyasva bhārata.
The material bodies of the indestructible, immeasurable, and eternal living entity are subject to destruction. Therefore, O descendant of Bharata, fight.
य एनं वेि हन्तारं यश्चैनं मन्यते हतम्।
उभौ तौ न िवजानीतो नायं हन्त न हन्यते॥
उभौ तौ न िवजानीतो नायं हन्त न हन्यते॥
Ya enaṁ vetti hantāraṁ yaścainaṁ manyate hatam.
Ubhau tau na vijānīto nāyaṁ hanti na hanyate.
Ubhau tau na vijānīto nāyaṁ hanti na hanyate.
He who considers the soul as the slayer, and he who thinks it is slain, both are ignorant. For the soul neither slays nor is slain.
न जायते ियते वा कदािचायं भूा भिवता वा न भूयः।
अजो िनत्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥
अजो िनत्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥
Na jāyate mriyate vā kadācinnāyaṁ bhūtvā bhavitā vā na bhūyaḥ.
Ajo nityaḥ śāśvato’yaṁ purāṇo na hanyate hanyamāne śarīre.
Ajo nityaḥ śāśvato’yaṁ purāṇo na hanyate hanyamāne śarīre.
The soul is never born, nor does it ever die; nor, having once existed, does it ever cease to be. The soul is unborn, eternal, everlasting, and ancient. It is not slain when the body is slain.
वेदािवनािशनं िनत्यं य एनमजमव्ययम्।
कथं स पुरुषः पाथ कं घातयित हन्त कम्॥
कथं स पुरुषः पाथ कं घातयित हन्त कम्॥
Vedāvināśinaṁ nityaṁ ya enamajamavyayam.
Kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam.
O Pārtha (Arjuna), how can a person who knows the soul to be indestructible, eternal, unborn, and
Kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam.
O Pārtha (Arjuna), how can a person who knows the soul to be indestructible, eternal, unborn, and
immutable, slay anyone or cause anyone to be slain?
वासांिस जीणािन यथा िवहाय नवािन गृाित नरोऽपरािण।
तथा शरीरािण िवहाय जीणान्यन्यािन संयाित नवािन देही॥
तथा शरीरािण िवहाय जीणान्यन्यािन संयाित नवािन देही॥
Vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro’parāṇi.
Tathā śarīrāṇi vihāya jīrṇānyanyāni saṁyāti navāni dehī.
Tathā śarīrāṇi vihāya jīrṇānyanyāni saṁyāti navāni dehī.
Just as a person casts off worn-out clothes and puts on new ones, similarly, the embodied soul casts off worn-out bodies and enters into new ones.
नैनं िछन्दन्त शािण नैनं दहित पावकः।
न चैनं ेदयापो न शोषयित मारुतः॥
न चैनं ेदयापो न शोषयित मारुतः॥
Nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ.
Na cainaṁ kledayantyāpo na śoṣayati mārutaḥ.
Na cainaṁ kledayantyāpo na śoṣayati mārutaḥ.
Weapons cannot cut the soul, nor can fire burn it; water cannot wet it, nor can wind dry it.
अच्छेद्योऽयमदाोऽयमेद्योऽशोष्य एव च।
िनत्यः सवगतः स्थाणुरचलोऽयं सनातनः॥
िनत्यः सवगतः स्थाणुरचलोऽयं सनातनः॥
Acchedyo’yamadāhyo’yamakledyo’śoṣya eva ca.
Nityaḥ sarvagataḥ sthāṇuracalo’yaṁ sanātanaḥ.
Nityaḥ sarvagataḥ sthāṇuracalo’yaṁ sanātanaḥ.
This individual soul is unbreakable, incombustible, beyond being moistened or dried. It is everlasting, all-pervading, unchangeable, immovable, and eternally the same.
अव्यक्तोऽयमिचोऽयमिवकायऽयमुच्यते।
तादेवं िविदैनं नानुशोिचतुमहिस॥
तादेवं िविदैनं नानुशोिचतुमहिस॥
Avyakto’yamacintyo’yamavikāryo’yamucyate.
Tasmādevaṁ viditvainaṁ nānuśocitumarhasi.
Tasmādevaṁ viditvainaṁ nānuśocitumarhasi.
The soul is said to be unmanifest, unthinkable, and unchangeable. Therefore, knowing it to be such, you should not grieve.
अथ चैनं िनत्यजातं िनत्यं वा मन्यसे मृतम्।
तथािप ं महाबाहो नैवं शोिचतुमहिस॥
तथािप ं महाबाहो नैवं शोिचतुमहिस॥
Atha cainaṁ nityajātaṁ nityaṁ vā manyase mṛtam.
Tathāpi tvaṁ mahābāho naivaṁ śocitumarhasi.
Tathāpi tvaṁ mahābāho naivaṁ śocitumarhasi.
Even if you consider the soul to be constantly born and constantly dying (as per materialistic view), even then, O mighty-armed (Arjuna), you should not grieve.
जातस्य िह ुवो मृत्युुवं जन्म मृतस्य च।
तादपरहायऽथ न ं शोिचतुमहिस॥
तादपरहायऽथ न ं शोिचतुमहिस॥
Jātasya hi dhruvo mṛtyurdhruvaṁ janma mṛtasya ca.
Tasmādaparihārye'rthe na tvaṁ śocitumarhasi.
Tasmādaparihārye'rthe na tvaṁ śocitumarhasi.
For death is certain for one who has been born, and birth is certain for one who has died. Therefore, you should not lament over the inevitable.
अव्यक्तादीिन भूतािन व्यक्तमध्यािन भारत।
अव्यक्तिनधनान्येव तत्र का परदेवना॥
अव्यक्तिनधनान्येव तत्र का परदेवना॥
Avyaktādīni bhūtāni vyaktamadhyāni bhārata.
Avyaktanidhanānyeva tatra kā paridevanā.
Avyaktanidhanānyeva tatra kā paridevanā.
All created beings are unmanifest before birth, manifest during their life, and again unmanifest after death. What then is there to lament about, O scion of Bharata?
आश्चयवत्पश्यित किश्चदेनमाश्चयवद्वदित तथैव चान्यः।
आश्चयवैनमन्यः ृणोित ुाेनं वेद न चैव किश्चत्॥
आश्चयवैनमन्यः ृणोित ुाेनं वेद न चैव किश्चत्॥
Āścaryavatpaśyati kaścidenamāścaryavadvadati tathaiva cānyaḥ.
Āścaryavaccainamanyaḥ śṛṇoti śrutvāpyaenaṁ veda na caiva kaścit.
Āścaryavaccainamanyaḥ śṛṇoti śrutvāpyaenaṁ veda na caiva kaścit.
Some look upon the soul as amazing, some speak of it as amazing, and some hear of it as amazing, while others, even after hearing, cannot comprehend it at all.
देही िनत्यमवध्योऽयं देहे सवस्य भारत।
तात्सवािण भूतािन न ं शोिचतुमहिस॥
तात्सवािण भूतािन न ं शोिचतुमहिस॥
Dehī nityamavadhyo’yaṁ dehe sarvasya bhārata.
Tasmātsarvāṇi bhūtāni na tvṁ śocitumarhasi.
Tasmātsarvāṇi bhūtāni na tvṁ śocitumarhasi.
O Bharata, the soul residing in the body is eternal and can never be slain. Therefore, you should not grieve for any living being.
स्वधममिप चावेक्ष्य न िवकतुमहिस।
धाद्ध युद्धाच्छेयोऽन्यत्क्षित्रयस्य न िवद्यते॥
धाद्ध युद्धाच्छेयोऽन्यत्क्षित्रयस्य न िवद्यते॥
Svadharmaṁapi cāvekṣya na vikampitumarhasi.
Dharmyāddhi yuddhācchreyo’nyatkṣatriyasyana vidyate.
Dharmyāddhi yuddhācchreyo’nyatkṣatriyasyana vidyate.
Considering your own duty, you should not waver, for there is nothing more auspicious for a warrior than a righteous battle.
यदृच्छया चोपपं स्वगद्वारमपावृतम्।
सुखनः क्षित्रयाः पाथ लभन्ते युद्धमीदृशम्॥
सुखनः क्षित्रयाः पाथ लभन्ते युद्धमीदृशम्॥
Yadṛcchayā copapannaṁ svargadvāramapāvṛtam.
Sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam.
Happy are the warriors, O Pārtha, to whom such a battle comes unsought, opening the gates of heaven.
Sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam.
Happy are the warriors, O Pārtha, to whom such a battle comes unsought, opening the gates of heaven.
अथ चेत्त्विममं ध संामं न करष्यिस।
ततः स्वधम कीित च िहा पापमवाप्स्यिस॥
ततः स्वधम कीित च िहा पापमवाप्स्यिस॥
Atha cettvamimaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi.
Tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi.
Tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi.
But if you do not fight this righteous war, then you will incur sin by abandoning your duty and fame. This chunk of the Bhagavad Gita (Chapter 2, Verses 14-33) marks a crucial turning point in Krishna's discourse, as he systematically dismantles Arjuna's grief and confusion by introducing the fundamental principles of the eternal nature of the soul. Krishna begins by instructing Arjuna to tolerate temporary dualities like pleasure and pain, heat and cold, as they are impermanent. He then elaborates on the distinction between the transient body and the indestructible, eternal soul, stating that the unreal has no existence and the real never ceases to be. The core teaching emphasizes that the soul (Atman) is unborn, undying, immutable, and beyond destruction by any material means, likening the change of bodies to changing old clothes for new ones. Krishna asserts that those who truly understand the soul's nature—as unborn, eternal, and beyond physical harm—are free from the illusion of being a killer or being killed. He also addresses the situation from a conventional perspective, arguing that even if one believes in constant birth and death, lamentation is futile given the inevitability of the cycle. The profound nature of the soul is highlighted as being difficult for many to grasp. Finally, Krishna shifts from metaphysical truth to practical dharma, urging Arjuna to perform his duty as a Kshatriya (warrior). He stresses that fighting a righteous battle is the most auspicious action for a warrior, opening the gates of heaven, and that neglecting this duty would lead to sin and loss of fame. This section provides a powerful intellectual and spiritual foundation for Arjuna to overcome his moral dilemma and fulfill his responsibilities without attachment to outcomes. 20-second Video Animation Concept: "The Eternal Self: A Gita Lesson" Characters: Lord Krishna (blue-skinned, serene, regal), Arjuna (noble warrior, initially despondent, later resolute). Both in traditional Mahabharata attire. Scene 1 (0-3 seconds) Visual: Close-up of Arjuna on his chariot, head bowed, expression of deep sorrow and conflict. Krishna, standing beside him, looks on calmly. Narration/On-screen Text: "Arjuna, distraught on the battlefield..." Scene 2 (3-8 seconds) Visual: Krishna gestures. Quick, illustrative flashes: images of scorching sun transitioning to biting snow, then a person laughing followed by a person crying. All appear fleeting. Krishna points to these scenes. Narration/On-screen Text: "Krishna reveals: Tolerate fleeting pains and pleasures, for they are temporary like seasons." Scene 3 (8-14 seconds) Visual: An ethereal, glowing form (the soul) emerges from a crumbling, old body. It then gracefully floats into a new, vibrant body. Krishna nods, explaining. Narration/On-screen Text: "The soul is eternal, unborn, undying. It sheds bodies like old clothes for new." Scene 4 (14-17 seconds) Visual: Arrows, flames, water, and wind rush towards the ethereal soul, but simply pass through it or dissipate, leaving it untouched. Narration/On-screen Text: "Unbreakable, unburnable, unwettable. The soul is immutable." Scene 5 (17-20 seconds) Visual: Arjuna's face transforms from doubt to firm resolve. He lifts his Gandiva bow, standing tall and ready. Krishna smiles gently. Narration/On-screen Text: "Therefore, O warrior, perform your righteous duty without lament. Fight!"
अकीित चािप भूतािन कथियष्यन्त तेऽव्ययाम्।
सािवतस्य चाकीितमरणादितरच्यते ॥
सािवतस्य चाकीितमरणादितरच्यते ॥
Akīrtiṁ cāpi bhūtāni kathayiṣyanti te’vyayām ।
Sambhāvitasya cākīrtirmaraṇādatiricyate ॥
Sambhāvitasya cākīrtirmaraṇādatiricyate ॥
Furthermore, people will forever recount your infamy. For a respectable person, dishonor is worse than death. Lord Krishna warns Arjuna about the irreparable damage to his reputation if he abandons his duty. He explains that if Arjuna retreats from the battlefield, people will forever speak ill of him. For a warrior and a kshatriya like Arjuna, who is highly esteemed, a stain on his honor and reputation (akīrti) is far more grievous than physical death itself. Death brings an end to the body, but dishonor can persist through generations, affecting one's legacy and the collective memory, making it a fate worse than death for a person of high regard.
भयाद्रणादुपरतं मंस्यन्ते ां महारथाः।
येषां च ं बहुमत भूा यास्यिस लाघवम् ॥
येषां च ं बहुमत भूा यास्यिस लाघवम् ॥
Bhayādraṇāduparataṁ maṁsyante tvāṁ mahārathāḥ ।
Yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam ॥
Yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam ॥
The great charioteers will consider you to have retreated from the battle out of fear, and those who once held you in high esteem will now despise you. Krishna further elaborates on the consequence of Arjuna's potential retreat, stating that his formidable adversaries and even allies, who currently hold him in high regard as a valorous warrior (Maharatha), will perceive his withdrawal as an act motivated by fear. This perception would not only diminish his reputation but also lead to a complete loss of respect and admiration from those who once revered him, turning their esteem into contempt.
अवाच्यवादांश्च बहून् विदष्यन्त तवािहताः।
िनन्दन्तस्तव साम ततो दुःखतरं नु िकम् ॥
िनन्दन्तस्तव साम ततो दुःखतरं नु िकम् ॥
Avācyavādāṁśca bahūn vadiṣyanti tavāhitāḥ ।
Nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim ॥
Nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim ॥
Your enemies will speak many unutterable words against you, reviling your prowess. What could be more painful than that? Krishna continues to highlight the severe consequences of Arjuna's potential inaction. He states that Arjuna's enemies will not only mock him but will also utter many harsh and unforgivable words against him, openly disparaging his strength, valor, and capability. Krishna emphasizes that such public humiliation and the constant slander of his abilities would be far more agonizing and unbearable than any physical pain or even death itself for a warrior of Arjuna's stature.
हतो वा प्राप्स्यिस स्वग िजा वा भोक्ष्यसे महीम्।
तादुिष्ठ कौन्तेय युद्धाय कृतिनश्चयः ॥
तादुिष्ठ कौन्तेय युद्धाय कृतिनश्चयः ॥
Hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm ।
Tasmāduṭṭiṣṭha kaunteya yuddhāya kṛtaniścayaḥ ॥
Tasmāduṭṭiṣṭha kaunteya yuddhāya kṛtaniścayaḥ ॥
If slain, you will attain heaven; if victorious, you will enjoy the earth. Therefore, arise, O son of Kunti, determined to fight! In this pivotal verse, Krishna presents Arjuna with a clear and compelling dichotomy, offering a "win- win" scenario from the perspective of a kshatriya's dharma. He explains that if Arjuna fights and is killed in battle, he will ascend to the heavenly realms as a righteous warrior. Conversely, if he achieves victory, he will enjoy sovereignty over the earth and all its material pleasures. This logical conclusion reinforces the necessity of action, urging Arjuna to cast aside his despondency, make a firm resolve, and engage in battle, knowing that both outcomes lead to desirable results according to his duty.
सुखदुःखे समे कृा लाभालाभौ जयाजयौ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यिस ॥
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यिस ॥
Sukhaduḥkhe same kṛtvā lābhālābhau jayājayau ।
Tato yuddhāya yujyasva naivaṁ pāpamavāpsyasi ॥
Tato yuddhāya yujyasva naivaṁ pāpamavāpsyasi ॥
Treating alike pleasure and pain, gain and loss, victory and defeat—then engage in battle. Thus, you will not incur sin. Krishna introduces the essence of "karma yoga" or action in dispassion. He advises Arjuna to cultivate a state of equanimity where he views success and failure, pleasure and pain, gain and loss, and victory and defeat with the same mental composure. By transcending these dualities and performing his duty (battle) with this balanced mindset, Arjuna will not accumulate any negative karmic reactions (pāpam). This verse is fundamental, teaching that it is not the action itself but the attitude and attachment with which it is performed that determines karmic consequences.
एषा तेऽिभिहता साङ्े बुद्धयगे मां शृणु।
बुद्ध्या युो यया पाथ कमबन्धं प्रहास्यिस ॥
बुद्ध्या युो यया पाथ कमबन्धं प्रहास्यिस ॥
Eṣā te’bhihitā sāṅkhye buddhiryoge tvimāṁ śṛṇu ।
Buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi ॥
Buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi ॥
This intellect (buddhi) has been described to you in the analytical knowledge (Sankhya). Now hear about it in the discipline of action (Yoga), by which, O son of Pritha, you can free yourself from the bondage of karma. Krishna distinguishes between two approaches to understanding reality: *Sankhya* and *Yoga*. He explains that the wisdom he has imparted thus far (concerning the impermanence of the body, the immortality of the soul, and the equanimity in dualities) pertains to *Sankhya*, the analytical and philosophical understanding of reality. Now, he introduces *Yoga*, specifically *Buddhi Yoga* or the yoga of intellect, which is the practical application of this wisdom in the realm of action. He promises Arjuna that by understanding and applying this *Buddhi Yoga*, he will be able to break free from the binding effects of his actions (karma bandham).
नेहािभक्रमनाशोऽस्त प्रत्यवायो न िवद्यते।
स्वल्पमप्यस्य धमस्य ायते महतो भयात् ॥
स्वल्पमप्यस्य धमस्य ायते महतो भयात् ॥
Nehābhikramanāśo’sti pratyavāyo na vidyate ।
Svalpamapyasya dharmasya trāyate mahato bhayāt ॥
Svalpamapyasya dharmasya trāyate mahato bhayāt ॥
In this path (Buddhi Yoga), there is no loss of effort, nor is there any adverse effect. Even a little practice of this dharma protects one from great fear. Krishna extols the unique benefits of *Buddhi Yoga* (the path of detached action). Unlike conventional actions where efforts might be wasted if the desired outcome isn't achieved, or where there might be adverse reactions for incomplete rituals, in *Buddhi Yoga*, any sincere effort made, even if incomplete, is never wasted. There is no demerit or negative consequence for partial performance. Even a small amount of practice on this path of righteous, selfless action is potent enough to protect an individual from great dangers, specifically the recurring cycle of birth and death (samsara) and the fear of material existence.
व्यवसायात्मका बुद्धरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसाियनाम् ॥
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसाियनाम् ॥
Vyavasāyātmikā buddhirekeha kurunandana ।
Bahuśākhā hyanantāśca buddhayo’vyavasāyinām ॥
Bahuśākhā hyanantāśca buddhayo’vyavasāyinām ॥
In this path, O delight of the Kurus, the resolute intellect is single-pointed; but the intellect of the irresolute is many-branched and endless. Krishna emphasizes the importance of a resolute and single-pointed intellect (vyavasāyātmikā buddhi) for success in the path of Buddhi Yoga. For those who are firmly committed to the spiritual goal and the principles of detached action, their intelligence is focused on one ultimate objective—liberation or self-realization. In contrast, for those who are irresolute, indecisive, or motivated by worldly desires (avyavasāyinām), their minds are scattered, fragmented, and endlessly pursuing various contradictory goals, leading to confusion and preventing spiritual progress.
यािममां पुतां वाचं प्रवदन्त्यिवपिश्चतः।
वेदवादरताः पाथ नान्यदस्तीित वािदनः ॥
वेदवादरताः पाथ नान्यदस्तीित वािदनः ॥
Yāmimāṁ puṣpitāṁ vācaṁ pravadantyavipaścitaḥ ।
Vedavādarataḥ pārtha nānyadastīti vādinaḥ ॥
Vedavādarataḥ pārtha nānyadastīti vādinaḥ ॥
O son of Pritha, those who delight in the flowery words of the Vedas, who declare that there is nothing else, are unwise. Krishna begins to caution Arjuna against a particular mindset. He refers to "flowery words" (pu ṣ pitā ṁ vācam) found in certain parts of the Vedas, especially those sections (karma-kanda) that promise heavenly enjoyments, rituals for material prosperity, and various material boons as the ultimate goal. He labels those who are solely attached to these promises and believe that nothing beyond them exists as "unwise" (avipaścita ḥ ). Their understanding is superficial, focused only on temporary pleasures and not on the true, deeper purpose of spiritual life.
कामात्मानः स्वगपरा जन्मकमफलप्रदाम्।
िक्रयािवशेषबहुलां भोगैश्वयगितं प्रित ॥
िक्रयािवशेषबहुलां भोगैश्वयगितं प्रित ॥
Kāmātmānaḥ svargaparā janmakarmaphalapradām ।
Kriyāviśeṣabahulāṁ bhogaiśvaryagatiṁ prati ॥
Kriyāviśeṣabahulāṁ bhogaiśvaryagatiṁ prati ॥
They are full of desires, with heaven as their supreme goal, and they engage in numerous specific rituals for the sake of obtaining results from their actions, leading to rebirth, enjoyment, and power. This verse describes the characteristics of the "unwise" mentioned in the previous verse. They are deeply immersed in desires (kāmātmāna ḥ ), considering heavenly pleasures (svargaparā) as the highest achievement. They engage in a multitude of elaborate rituals and actions (kriyāviśe ṣ abahulā ṁ ) prescribed in the Vedas, solely with the aim of accumulating karmic results that promise future enjoyment (bhoga), material opulence (aiśvarya), and repeated births (janma-karma-phalapradām) in desirable conditions. Their pursuit is centered on fleeting worldly and celestial gratification, not on spiritual liberation.
भोगैश्वयप्रसानां तयापहृतचेतसाम्।
व्यवसायात्मका बुद्धः समाधौ न िवधीयते ॥
व्यवसायात्मका बुद्धः समाधौ न िवधीयते ॥
Bhogaiśvaryaprasaktānāṁ tayāpahṛtacetasām ।
Vyavasāyātmikā buddhiḥ samādhau na vidhīyate ॥
Vyavasāyātmikā buddhiḥ samādhau na vidhīyate ॥
For those who are deeply attached to enjoyment and power, whose minds are carried away by such flowery words, a resolute intellect fixed in Samadhi (concentration on the Divine) is not formed. Krishna explains the consequence of being overly attached to material enjoyment (bhoga) and power (aiśvarya), and of being swayed by the allure of "flowery words" promising such rewards. He states that for individuals whose minds are thus captivated, a resolute and unwavering intellect (vyavasāyātmikā buddhi) — which is essential for deep meditation and achieving spiritual concentration (samādhi) — cannot be established. Their minds remain agitated and distracted by worldly desires, preventing them from fixing their consciousness on the ultimate truth.
ैगुण्यिवषया वेदा िनैगुण्यो भवाजुन।
िनन्ो िनत्यसत्त्वस्थो िनयगेम आत्मवान् ॥
िनन्ो िनत्यसत्त्वस्थो िनयगेम आत्मवान् ॥
Traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna ।
Nirdvandvo nityasattvastho niryogakṣema ātmavān ॥
Nirdvandvo nityasattvastho niryogakṣema ātmavān ॥
The Vedas deal with the three modes of material nature, O Arjuna. Be transcendental to these three modes, free from dualities, ever fixed in pure goodness, free from desire for acquisition and preservation, and established in the Self. This is a crucial verse where Krishna guides Arjuna beyond ritualistic and materialistic interpretations of the Vedas. He states that the parts of the Vedas often focus on actions and outcomes influenced by the three modes (gunas) of material nature – sattva (goodness), rajas (passion), and tamas (ignorance). Krishna instructs Arjuna to rise above these three modes (nistraigu ṇ yo), transcending their influence. He advises him to be free from the dualities (nirdvandvo) like pleasure/pain, heat/cold; to be perpetually fixed in the state of pure goodness (nityasattvastho), which is beyond the influence of passion and ignorance; to be free from anxiety about gaining what one lacks and preserving what one has (niryogak ṣ ema); and ultimately, to be established in the true Self (ātmavān), rather than being governed by the temporary body and mind.
यावानथ उदपाने सवतः सम्ुतोदके।
तावान्सवषु वेदेषु ाह्मणस्य िवजानतः ॥
तावान्सवषु वेदेषु ाह्मणस्य िवजानतः ॥
Yāvānartha udapāne sarvataḥ samplutodake ।
Tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ ॥
Tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ ॥
All the purposes served by a small well are served by a vast reservoir of water that is completely flooded. Similarly, all the purposes of the Vedas are served for one who knows the Brahman. Krishna uses a powerful analogy to explain the relative value of ritualistic knowledge versus Self- realization. He compares the limited utility of a small well or pond (udapāne) to the comprehensive utility of a vast, overflowing lake or reservoir (sarvata ḥ samplutodake). Just as all the needs for water are met by the larger reservoir, similarly, all the spiritual benefits and knowledge sought through various Vedic rituals and injunctions (vedeşu) are automatically obtained by one who has attained the supreme knowledge of the Absolute Truth (Brahman) or Self-realization (brāhma ṇ asya vijānata ḥ ). This implies that direct realization of the ultimate reality transcends and encompasses all the temporary gains from Vedic rituals.
कमण्येवािधकारस्ते मा फलेषु कदाचन।
मा कमफलहेतुभूमा ते सोऽस्त्वकमिण ॥
मा कमफलहेतुभूमा ते सोऽस्त्वकमिण ॥
Karmaṇyevādhikāraste mā phaleṣu kadācana ।
Mā karmaphalaheturbhūrmā te saṅgo’stvakarmaṇi ॥
Mā karmaphalaheturbhūrmā te saṅgo’stvakarmaṇi ॥
You have a right only to your prescribed duty, but never to the results of your actions. Do not let the fruits of action be your motive, nor should you be attached to inaction. This is one of the most famous and foundational verses of the Bhagavad Gita, encapsulating the essence of Karma Yoga. Krishna explicitly states that one has control and a right only over the performance of their duty (karma ṇ yevādhikāraste), but absolutely no claim or entitlement over the outcomes or results (mā phale ṣ u kadācana). He further instructs Arjuna not to be motivated by the desire for the fruits of his actions (mā karmaphalaheturbhū ḥ ) – meaning the expectation of rewards should not be the driving force behind his duty. Lastly, he warns against attachment to inaction (mā te sa ṅ go’stvakarma ṇ i), emphasizing that abandoning one's duty is not the solution and is equally binding. The focus should be on the righteous performance of duty itself, free from attachment to the results.
योगस्थः कुरु कमािण सं त्या धनञ्जय।
िसद्ध्यिसद्धयोः समो भूा समं योग उच्यते ॥
िसद्ध्यिसद्धयोः समो भूा समं योग उच्यते ॥
Yogasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya ।
Siddhyasiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate ॥
Siddhyasiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate ॥
Be steadfast in Yoga, O Dhananjaya, and perform your duty, abandoning attachment to success and failure. Such equanimity is called Yoga. Building on the previous verse, Krishna defines the practical application of Karma Yoga. He instructs Arjuna to perform his duties while remaining "steadfast in Yoga" (yogastha ḥ ), which implies being fixed in the consciousness of the Divine or the ultimate truth, and simultaneously abandoning all attachment (sa ṅ ga ṁ tyaktvā) to the outcomes of his actions. Whether he achieves success (siddhi) or experiences failure (asiddhi), he must maintain a state of equanimity and mental balance (samo bhūtvā). Krishna then succinctly defines Yoga as this very "equanimity" (samatva ṁ yoga ucyate), highlighting that inner balance in all situations is the true essence of spiritual discipline.
दूरेण ह्यवरं कम बुद्धयोगाद्धनञ्जय।
बुद्धौ शरणमच्छ कृपणाः फलहेतवः ॥
बुद्धौ शरणमच्छ कृपणाः फलहेतवः ॥
Dūreṇa hyavaraṁ karma buddhiyogāddhanañjaya ।
Buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ ॥
Buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ ॥
Action performed with a desire for results is far inferior, O Dhananjaya, to action performed with intelligence (Buddhi Yoga). Seek refuge in this intelligence, for those who are motivated by results are wretched. Krishna underscores the superiority of *Buddhi Yoga* (action performed with enlightened intelligence and detachment) over *Karma* (action performed with desire for results). He states that actions driven by a craving for their fruits (karma) are vastly inferior (dūre ṇ a hyavara ṁ ) compared to those performed with the wisdom of detached involvement. Therefore, he advises Arjuna to take refuge in this *Buddhi Yoga* or higher intelligence, as those who remain fixated on the outcomes of their actions (phalahetava ḥ ) are described as "wretched" or miserly (k ṛ pa ṇ ā ḥ ) because they bind themselves to the cycle of birth and death through their attachments.
बुद्धयुो जहातीह उभे सुकृतदुृते।
ताद्योगाय युज्यस्व योगः कमसु कौशलम् ॥
ताद्योगाय युज्यस्व योगः कमसु कौशलम् ॥
Buddhiyukto jahātīha ubhe sukṛtaduṣkṛte ।
Tasmādyogāya yujyasva yogaḥ karmasu kauśalam ॥
Tasmādyogāya yujyasva yogaḥ karmasu kauśalam ॥
One who is endowed with this intelligence (Buddhi Yoga) casts off in this life both good and bad actions. Therefore, strive for Yoga, for Yoga is skill in action. Krishna highlights the transformative power of *Buddhi Yoga*. He explains that a person who performs actions with this enlightened intelligence and detachment (buddhiyukto) transcends the dualities of both good (suk ṛ ta) and bad (du ṣ k ṛ te) actions in this very life. Such a person is not bound by the karmic reactions of either virtuous or sinful deeds because their actions are performed without egoistic attachment to results. Therefore, Krishna urges Arjuna to strive for this Yoga (yogāya yujyasva), concluding with a famous definition: "Yoga is skill in action" (yoga ḥ karmasu kauśalam). This means performing one's duties efficiently and perfectly, but with a detached mindset that ensures spiritual liberation rather than bondage.
कमजं बुद्धयुा िह फलं त्या मनीिषणः।
जन्मबन्धिविनमुाः पदं गच्छन्त्यनामयम् ॥
जन्मबन्धिविनमुाः पदं गच्छन्त्यनामयम् ॥
Karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ ।
Janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam ॥
Janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam ॥
Indeed, those who are endowed with this intelligence (Buddhi Yoga), by giving up the fruits of their actions, become wise (manishi ṇ ah), are freed from the bondage of birth, and attain the state beyond all misery. This verse reiterates the ultimate benefit of practicing *Buddhi Yoga*. Those wise individuals (manī ṣ i ṇ a ḥ ) who, through the practice of this enlightened intelligence, renounce the attachment to the fruits generated by their actions (karmajam phalam tyaktvā), achieve a profound liberation. They are freed from the cycle of birth and death (janma-bandha-vinirmuktā ḥ ) and consequently attain a state (padam) that is eternal, blissful, and completely free from all suffering and misery (anāmayam). This is the state of liberation or moksha, the ultimate goal of spiritual endeavor.
यदा ते मोहकिललं बुद्धव्यिततरष्यित।
तदा गन्तािस िनवदं ोतव्यस्य ुतस्य च ॥
तदा गन्तािस िनवदं ोतव्यस्य ुतस्य च ॥
Yadā te mohakalilaṁ buddhirvyatitariṣyati ।
Tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca ॥
Tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca ॥
When your intellect crosses beyond the mire of delusion, then you will achieve indifference to what has been heard and what is yet to be heard. Krishna describes the transformative experience of a purified intellect. He tells Arjuna that when his intelligence (buddhi) completely crosses over and transcends the dense thicket of delusion (mohakalila ṁ ), which clouds judgment and causes attachment, he will reach a state of indifference or dispassion (nirveda ṁ ). This indifference is not born of apathy but of profound wisdom. It means he will no longer be swayed or concerned by what has been taught or heard from various scriptures and teachers in the past, nor by what remains to be learned in the future, as he will have attained direct experiential knowledge of the truth.
ुितिवप्रितपा ते यदा स्थास्यित िनश्चला।
समाधावचला बुद्धस्तदा योगमवाप्स्यिस ॥
समाधावचला बुद्धस्तदा योगमवाप्स्यिस ॥
Śrutivipratipannā te yadā sthāsyati niścalā ।
Samādhāvacalā buddhīstadā yogamavāpsyasi ॥
Samādhāvacalā buddhīstadā yogamavāpsyasi ॥
When your intellect, which is confused by various Vedic rituals and doctrines, becomes steady and unmoving in deep meditation (Samadhi), then you will attain Self- realization (Yoga). Krishna concludes this section by outlining the final stage of intellectual purification and its result. He explains that when Arjuna's intellect (buddhi), which may currently be bewildered or distracted by the diverse and sometimes conflicting interpretations and injunctions found in different parts of the Vedas (śrutivipratipannā), becomes absolutely stable (niścalā) and unshakeable (acalā) through deep meditation (samādhi), then he will truly achieve Yoga, or Self-realization. This signifies that true spiritual attainment comes not from mere intellectual accumulation of knowledge but from a profound, unwavering, and direct experience of the ultimate reality, achieved through disciplined mental focus. This chunk, covering Chapter 2, verses 34-53, marks a critical transition in the Bhagavad Gita from the philosophical understanding of the soul's immortality to the practical application of this wisdom in action, known as Karma Yoga. Lord Krishna first appeals to Arjuna's sense of duty and honor as a warrior, highlighting the dire consequences of inaction and the dual benefits (heaven or earthly kingdom) of performing his dharma. He then introduces the core principle of Karma Yoga: acting without attachment to the results. Krishna explains that true liberation comes from performing one's duty with a single-pointed, resolute intellect (Buddhi Yoga), free from the desire for rewards. He contrasts this with the "unwise" who are swayed by the "flowery words" of the Vedas, promising material and heavenly enjoyments, thus binding themselves to the cycle of rebirth. Krishna strongly advises Arjuna to transcend the three modes of material nature, be free from dualities, and remain established in the Self. The celebrated verse 2.47 emphasizes our right only to action, not its fruits, while 2.48 defines Yoga as equanimity in success and failure. The segment culminates with the promise that a purified intellect, indifferent to scriptural details and fixed in deep meditation, leads to the ultimate state of Self-realization, where one is freed from the bondage of both good and bad actions and attains a state beyond all misery. Video Animation Script: Key Takeaways Characters: Lord Krishna and Arjuna, resembling Mahabharata era figures. (0-3s) Scene: Arjuna dejected on his chariot, Krishna stands beside him, resolute. Krishna (VO): Arjuna, abandoning your duty invites eternal dishonor, worse than death! Fight, and whether slain or victorious, glory awaits – heaven or earth! (3-8s) Scene: Arjuna stands resolved. Quick transition to a balanced scale, then Arjuna calmly engaging in battle amidst chaos. Krishna (VO): But fight without attachment to success or failure. Treat joy and sorrow, gain and loss, equally. This balance, O Dhananjaya, is true Yoga! (8-13s) Scene: Brief glimpse of other warriors lusting after material gains. Then a clear, focused image of Arjuna's face, unperturbed. Krishna (VO): Don't be swayed by desires for fleeting rewards; they bind you. A resolute mind, focused on ultimate truth, breaks karmic chains. (13-20s) Scene: Arjuna performing his duty with serenity and precision. A bright, peaceful light radiates from him, signifying liberation. Krishna (VO): Your right is to the action, never its fruits. For Yoga is skill in action itself! When your intellect transcends all delusion and steadies in meditation, you achieve supreme liberation.
Today, we continue our journey through the Bhagavad Gita, delving deeper into the characteristics of a self- realized person and the path to inner peace. We will explore the qualities of a stable mind, the dangers of uncontrolled desires, and the importance of disciplined action, concluding with Arjuna's question regarding the necessity of action for a wise person.
ीभगवानुवाच ॥५५॥
प्रजहाित यदा कामान् सवान् पाथ मनोगतान्।
आत्मेवात्मना तुः स्थतप्रज्ञस्तदोच्यते॥
प्रजहाित यदा कामान् सवान् पाथ मनोगतान्।
आत्मेवात्मना तुः स्थतप्रज्ञस्तदोच्यते॥
Arjuna's specific inquiry about the practical characteristics and behavior of a "sthitaprajña" (one with steady
wisdom), a person who has attained spiritual stability and is absorbed in the state of samādhi or perfect
meditation. He wants to understand the external and internal signs of such a person, seeking concrete examples
of their conduct in daily life.
śrībhagavānuvāca
prajahāti yadā kāmān sarvān pārtha manogatān ।
ātmanyevātmā tuṣṭaḥ sthitaprajñastadocyate ॥ 55 ॥
wisdom), a person who has attained spiritual stability and is absorbed in the state of samādhi or perfect
meditation. He wants to understand the external and internal signs of such a person, seeking concrete examples
of their conduct in daily life.
śrībhagavānuvāca
prajahāti yadā kāmān sarvān pārtha manogatān ।
ātmanyevātmā tuṣṭaḥ sthitaprajñastadocyate ॥ 55 ॥
The Supreme Lord said: O Pārtha, when one completely gives up all desires arising from the mind
ीभगवानुवाच ॥५६॥
दुःखेष्वनुिद्वग्नमनाः सुखेषु िवगतृहः।
वीतरागभयोधः स्थतधीमुिनरुच्यते॥
दुःखेष्वनुिद्वग्नमनाः सुखेषु िवगतृहः।
वीतरागभयोधः स्थतधीमुिनरुच्यते॥
fundamental definition of a sthitaprajña. Krishna explains that such a person is not driven by mental desires but
finds complete contentment and satisfaction within their own spiritual self. This state is achieved by
transcending the transient cravings and attachments that normally bind the mind.
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ ।
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate ॥ 56 ॥
finds complete contentment and satisfaction within their own spiritual self. This state is achieved by
transcending the transient cravings and attachments that normally bind the mind.
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ ।
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate ॥ 56 ॥
One whose mind is undisturbed amidst sorrows, who is free from longing for pleasures, and who is
ीभगवानुवाच ॥५७॥
यः सवानिभेहस्तत्तत् प्राप्य शुभाशुभम्।
नािभनन्दित न द्वेि तस्य प्रज्ञा प्रितिष्ठता॥
यः सवानिभेहस्तत्तत् प्राप्य शुभाशुभम्।
नािभनन्दित न द्वेि तस्य प्रज्ञा प्रितिष्ठता॥
on the emotional stability of the sthitaprajña. They remain unperturbed by adversity and indifferent to worldly
joys, having transcended the dualities of pleasure and pain. Furthermore, they are free from the powerful
emotional vices of attachment (rāga), fear (bhaya), and anger (krodha), which typically disturb the mind.
yaḥ sarvatrānabhisnehaspṛhaḥ tatsukhamātmanyeva sarvatrānābhisnehasyāpnuvanti te ।
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ॥ 57 ॥
joys, having transcended the dualities of pleasure and pain. Furthermore, they are free from the powerful
emotional vices of attachment (rāga), fear (bhaya), and anger (krodha), which typically disturb the mind.
yaḥ sarvatrānabhisnehaspṛhaḥ tatsukhamātmanyeva sarvatrānābhisnehasyāpnuvanti te ।
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ॥ 57 ॥
He who is without attachment everywhere, and who neither rejoices in obtaining good nor laments in
ीभगवानुवाच ॥५८॥
यदा संहरते चायं कूमऽङ्गानीव सवशः।
इयाणीयाथभ्यस्तस्य प्रज्ञा प्रितिष्ठता॥
यदा संहरते चायं कूमऽङ्गानीव सवशः।
इयाणीयाथभ्यस्तस्य प्रज्ञा प्रितिष्ठता॥
outcomes. They do not develop possessive affection or cling to anything in the world. When faced with
favorable or unfavorable situations, they maintain equanimity, neither celebrating good fortune nor grieving
misfortune. This balanced perspective signifies their established wisdom.
yadā saṁharate cāyaṁ kūrmo’ṅgānīva sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥ 58 ॥
favorable or unfavorable situations, they maintain equanimity, neither celebrating good fortune nor grieving
misfortune. This balanced perspective signifies their established wisdom.
yadā saṁharate cāyaṁ kūrmo’ṅgānīva sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥ 58 ॥
When one withdraws the senses from their objects completely, just as a tortoise withdraws its limbs
ीभगवानुवाच ॥५९॥
िवषया िविनवतन्ते िनराहारस्य देिहनः।
रसवज रसोऽप्यस्य परं दृष्ा िनवतते॥
िवषया िविनवतन्ते िनराहारस्य देिहनः।
रसवज रसोऽप्यस्य परं दृष्ा िनवतते॥
control a sthitaprajña has over their senses. Just as a tortoise can retract its limbs at will, a person of steady
wisdom can withdraw their senses from their respective objects (sight from forms, hearing from sounds, etc.)
when needed, preventing them from being drawn into external distractions. This self-control is a hallmark of
fixed intelligence.
viṣayā vinivartante nirāhārasya dehinaḥ ।
rasavarjaṁ raso’pyasya paraṁ dṛṣṭvā nivartate ॥ 59 ॥
wisdom can withdraw their senses from their respective objects (sight from forms, hearing from sounds, etc.)
when needed, preventing them from being drawn into external distractions. This self-control is a hallmark of
fixed intelligence.
viṣayā vinivartante nirāhārasya dehinaḥ ।
rasavarjaṁ raso’pyasya paraṁ dṛṣṭvā nivartate ॥ 59 ॥
The embodied soul may restrain itself from sense objects, but the taste for them remains. However,
ीभगवानुवाच ॥६०॥
यततो ह्यिप कौन्तेय पुरुषस्य िवपिश्चतः।
इयािण प्रमाथीिन हरन्त प्रसभं मनः॥
यततो ह्यिप कौन्तेय पुरुषस्य िवपिश्चतः।
इयािण प्रमाथीिन हरन्त प्रसभं मनः॥
merely abstaining from sense objects (like fasting) does not eliminate the underlying desire or "taste" for them.
True liberation from sense desires comes only when one experiences a higher, more fulfilling reality—the
Supreme Self. This higher experience naturally extinguishes the lower cravings.
yatato hyapi kaunteya puruṣasya vipaścitaḥ ।
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ ॥ 60 ॥
True liberation from sense desires comes only when one experiences a higher, more fulfilling reality—the
Supreme Self. This higher experience naturally extinguishes the lower cravings.
yatato hyapi kaunteya puruṣasya vipaścitaḥ ।
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ ॥ 60 ॥
O son of Kuntī, the turbulent senses forcibly carry away the mind even of a discerning person
ीभगवानुवाच ॥६१॥
तािन सवािण संयम्य युक्त आसीत मत्परः।
वशे िह यस्येयािण तस्य प्रज्ञा प्रितिष्ठता॥
तािन सवािण संयम्य युक्त आसीत मत्परः।
वशे िह यस्येयािण तस्य प्रज्ञा प्रितिष्ठता॥
wise and striving individual, who is making efforts towards self-control, can be overwhelmed by the impetuous
senses, which have the potential to forcefully drag the mind towards material objects and desires. This
highlights the constant vigilance required on the spiritual path.
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ ।
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ॥ 61 ॥
senses, which have the potential to forcefully drag the mind towards material objects and desires. This
highlights the constant vigilance required on the spiritual path.
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ ।
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ॥ 61 ॥
One should control all the senses, keeping them in subjugation, and fix one's consciousness on Me.
ीभगवानुवाच ॥६२॥
ायतो िवषयान् पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात् ोधोऽिभजायते॥
ायतो िवषयान् पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात् ोधोऽिभजायते॥
problem posed in the previous verse. The way to overcome the powerful senses is to control them and, crucially,
to fix one's consciousness on the Divine (Krishna). By dedicating oneself to the Supreme, the mind finds a
higher engagement, and the senses naturally come under control, leading to stable wisdom.
dhyāyato viṣayān puṁsaḥ saṅgasteṣūpajāyate ।
saṅgāt saṁjāyate kāmaḥ kāmāt krodho’bhijāyate ॥ 62 ॥
to fix one's consciousness on the Divine (Krishna). By dedicating oneself to the Supreme, the mind finds a
higher engagement, and the senses naturally come under control, leading to stable wisdom.
dhyāyato viṣayān puṁsaḥ saṅgasteṣūpajāyate ।
saṅgāt saṁjāyate kāmaḥ kāmāt krodho’bhijāyate ॥ 62 ॥
While contemplating the objects of the senses, a person develops attachment to them. From
ीभगवानुवाच ॥६३॥
ोधाद्भवित संमोहः संमोहात्स्मृितिवभ्रमः।
ृितभ्रंशाद् बुनाशो बुनाशात्प्रणश्यित॥
ोधाद्भवित संमोहः संमोहात्स्मृितिवभ्रमः।
ृितभ्रंशाद् बुनाशो बुनाशात्प्रणश्यित॥
leads to downfall. It begins with the mind dwelling on sense objects (contemplation), which fosters attachment.
This attachment then transforms into desire (kāma). When these desires are unfulfilled or obstructed, anger
(krodha) manifests.
krodhādbhavati saṁmohaḥ saṁmohāt smṛtivibhramaḥ ।
smṛtibhraṁśād buddhināśo buddhināśāt praṇaśyati ॥ 63 ॥
This attachment then transforms into desire (kāma). When these desires are unfulfilled or obstructed, anger
(krodha) manifests.
krodhādbhavati saṁmohaḥ saṁmohāt smṛtivibhramaḥ ।
smṛtibhraṁśād buddhināśo buddhināśāt praṇaśyati ॥ 63 ॥
From anger comes delusion, and from delusion, a loss of memory (of proper conduct). From loss of
ीभगवानुवाच ॥६४॥
रागद्वेषिवयुक्तैस्तु िवषयािनयैश्चरन्।
आत्मवश्यैिवधेयात्मा प्रसादमिधगच्छित॥
रागद्वेषिवयुक्तैस्तु िवषयािनयैश्चरन्।
आत्मवश्यैिवधेयात्मा प्रसादमिधगच्छित॥
the dangerous progression. Anger leads to delusion (saṁmoha), clouding judgment. Delusion causes confusion
of memory regarding one's duties or moral principles. This loss of clarity destroys the intellect (buddhināśa),
rendering one unable to discriminate right from wrong. Ultimately, the destruction of intelligence leads to
spiritual ruin or complete downfall.
rāgadveṣavimuktaistu viṣayānindriyaiścaran ।
ātmavaśyairvidheyātmā prasādamadhigacchati ॥ 64 ॥
of memory regarding one's duties or moral principles. This loss of clarity destroys the intellect (buddhināśa),
rendering one unable to discriminate right from wrong. Ultimately, the destruction of intelligence leads to
spiritual ruin or complete downfall.
rāgadveṣavimuktaistu viṣayānindriyaiścaran ।
ātmavaśyairvidheyātmā prasādamadhigacchati ॥ 64 ॥
But a disciplined person, who moves among sense objects with senses free from attraction and
ीभगवानुवाच ॥६५॥
प्रसादे सवदुःखानां हािनरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुः पयवितष्ठते॥
प्रसादे सवदुःखानां हािनरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुः पयवितष्ठते॥
liberation. A self-controlled individual can interact with sense objects without being swayed by attachment
(rāga) or aversion (dveṣa). Because their senses are disciplined and subservient to their higher self, they achieve
a state of inner tranquility and clarity (prasāda), free from the disturbances of desires.
prasāde sarvaduḥkhānāṁ hānirasyopajāyate ।
prasannacetoso hyāśu buddhiḥ paryavatiṣṭhate ॥ 65 ॥
(rāga) or aversion (dveṣa). Because their senses are disciplined and subservient to their higher self, they achieve
a state of inner tranquility and clarity (prasāda), free from the disturbances of desires.
prasāde sarvaduḥkhānāṁ hānirasyopajāyate ।
prasannacetoso hyāśu buddhiḥ paryavatiṣṭhate ॥ 65 ॥
In that tranquility, all sorrows are destroyed, and the intelligence of such a tranquil person soon
ीभगवानुवाच ॥६६॥
नास्त बुरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तरशान्तस्य कुतः सुखम्॥
नास्त बुरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तरशान्तस्य कुतः सुखम्॥
state, all miseries and suffering cease. A peaceful and clear mind enables the intellect to become quickly and
firmly established, leading to unwavering wisdom and freedom from mental agitation.
nāsti buddhirayuktasya na cāyuktasya bhāvanā ।
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ॥ 66 ॥
firmly established, leading to unwavering wisdom and freedom from mental agitation.
nāsti buddhirayuktasya na cāyuktasya bhāvanā ।
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ॥ 66 ॥
For one who is not connected (to the Divine), there is no spiritual intelligence, nor is there stability of
ीभगवानुवाच ॥६७॥
इयाणां िह चरतां यन्मनोऽनुिवधीयते।
तदस्य हरित प्रज्ञां वायुनाविमवाम्भिस॥
इयाणां िह चरतां यन्मनोऽनुिवधीयते।
तदस्य हरित प्रज्ञां वायुनाविमवाम्भिस॥
emphasizes the interconnectedness of spiritual progress. Without being yoked (yukta) to the Divine or higher
consciousness, one cannot attain true spiritual intelligence. Without this intelligence, mental stability (bhāvanā)
is impossible. Without stability, there is no peace (śānti), and without peace, genuine happiness (sukham)
remains elusive.
indriyāṇāṁ hi caratāṁ yanmano’nuvidhīyate ।
tadasya harati prajñāṁ vāyurnāvamivāmbhasi ॥ 67 ॥
consciousness, one cannot attain true spiritual intelligence. Without this intelligence, mental stability (bhāvanā)
is impossible. Without stability, there is no peace (śānti), and without peace, genuine happiness (sukham)
remains elusive.
indriyāṇāṁ hi caratāṁ yanmano’nuvidhīyate ।
tadasya harati prajñāṁ vāyurnāvamivāmbhasi ॥ 67 ॥
Just as a strong wind carries away a boat on the water, even one wandering sense upon which the
ीभगवानुवाच ॥६८॥
ताद्यस्य महाबाहो िनगृहीतािन सवशः।
इयाणीयाथभ्यस्तस्य प्रज्ञा प्रितिष्ठता॥
ताद्यस्य महाबाहो िनगृहीतािन सवशः।
इयाणीयाथभ्यस्तस्य प्रज्ञा प्रितिष्ठता॥
uncontrolled senses. If even one sense is allowed to wander unchecked and the mind follows it, it can sweep
away one's discriminating intelligence, much like a powerful gale can drag a boat off course. This underscores
the need for complete sensory discipline.
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥ 68 ॥
away one's discriminating intelligence, much like a powerful gale can drag a boat off course. This underscores
the need for complete sensory discipline.
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥ 68 ॥
Therefore, O mighty-armed one, one whose senses are completely restrained from their objects, his
ीभगवानुवाच ॥६९॥
या िनशा सवभूतानां तस्यां जागित संयमी।
यस्यां जाग्रित भूतािन सा िनशा पश्यतो मुनेः॥
या िनशा सवभूतानां तस्यां जागित संयमी।
यस्यां जाग्रित भूतािन सा िनशा पश्यतो मुनेः॥
reiterates that the path to stable wisdom (sthitaprajñā) lies in complete mastery over the senses, preventing them
from engaging with their objects in an uncontrolled manner. This restraint is the foundation for an unshakeable
intellect.
yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī ।
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ ॥ 69 ॥
from engaging with their objects in an uncontrolled manner. This restraint is the foundation for an unshakeable
intellect.
yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī ।
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ ॥ 69 ॥
What is night for all beings, in that the self-controlled person is awake; and what is day for all beings,
ीभगवानुवाच ॥७०॥
आपूयमाणमचलप्रितष्ठं समुद्रमापः प्रिवशन्त यद्वत्।
तद्वत्कामा यं प्रिवशन्त सव स शान्तमाोित न कामकामी॥
आपूयमाणमचलप्रितष्ठं समुद्रमापः प्रिवशन्त यद्वत्।
तद्वत्कामा यं प्रिवशन्त सव स शान्तमाोित न कामकामी॥
spiritually enlightened and ordinary individuals. While most people are engrossed in material pursuits (which
the sage considers "night" or ignorance), the self-controlled sage is awake to spiritual realities. Conversely, what
the world considers "day" (material engagement), the sage sees as "night" (distraction or illusion), focusing
instead on inner truths.
āpūryamāṇamacalapratiṣṭhaṁ samudramāpaḥ praviśanti yadvat ।
tadvatkāmā yaṁ praviśanti sarve sa śāntimāpnoti na kāmakāmī ॥ 70 ॥
the sage considers "night" or ignorance), the self-controlled sage is awake to spiritual realities. Conversely, what
the world considers "day" (material engagement), the sage sees as "night" (distraction or illusion), focusing
instead on inner truths.
āpūryamāṇamacalapratiṣṭhaṁ samudramāpaḥ praviśanti yadvat ।
tadvatkāmā yaṁ praviśanti sarve sa śāntimāpnoti na kāmakāmī ॥ 70 ॥
Just as the waters of rivers enter the ocean, which is full and unmoving, so too, desires enter a person
ीभगवानुवाच ॥७१॥
िवहाय कामाः सवान् पुमांश्चरित िनःृहः।
िनममो िनरहंकारः स शान्तमिधगच्छित॥
िवहाय कामाः सवान् पुमांश्चरित िनःृहः।
िनममो िनरहंकारः स शान्तमिधगच्छित॥
how a truly peaceful person is like the ocean—vast, full, and undisturbed even as rivers flow into it. Desires
may come to such a person, but they do not agitate the mind; rather, they are absorbed without creating
turbulence. True peace is found not by fulfilling desires, but by transcending their power to disturb.
vihāya kāmānyaḥ sarvān pumāṁścarati niḥspṛhaḥ ।
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati ॥ 71 ॥
may come to such a person, but they do not agitate the mind; rather, they are absorbed without creating
turbulence. True peace is found not by fulfilling desires, but by transcending their power to disturb.
vihāya kāmānyaḥ sarvān pumāṁścarati niḥspṛhaḥ ।
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati ॥ 71 ॥
That person who gives up all desires for sense gratification, who lives free from desires, free from
ीभगवानुवाच ॥७२॥
एषा ब्राह्मी स्थितः पाथ नैनां प्राप्य िवमुह्यित।
स्थास्यामन्तकालेऽिप ब्रह्मिनवाणमृच्छित॥
sthitvāsyāmantakāle ऽ pi brahmanirvāṇamṛcchati ॥ 72 ॥
एषा ब्राह्मी स्थितः पाथ नैनां प्राप्य िवमुह्यित।
स्थास्यामन्तकालेऽिप ब्रह्मिनवाणमृच्छित॥
sthitvāsyāmantakāle ऽ pi brahmanirvāṇamṛcchati ॥ 72 ॥
ultimate peace. It involves renouncing all material desires, living without cravings, abandoning the sense of
"mine" (proprietorship), and relinquishing the false ego (the mistaken identification with the body and material
possessions). Such a state of detachment and selflessness leads to true peace.
eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati ।
"mine" (proprietorship), and relinquishing the false ego (the mistaken identification with the body and material
possessions). Such a state of detachment and selflessness leads to true peace.
eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati ।
This is the brahmi sthiti (state of oneness with the Absolute Truth), O son of Pṛthā. Having attained