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 कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥१॥
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्।
विषीदन्तमिदं 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.)
श्रीभगवानुवाच
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥२॥
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥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.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप॥३॥
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ 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!
अर्जुन उवाच
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन।
इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन॥४॥
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन।
इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन॥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?
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुंुं भैक्षमपीह लोके।
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान्॥५॥
श्रेयो भोक्तुंुं भैक्षमपीह लोके।
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान्॥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 चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः।
यानेव हत्वा न जिजीविषामः
तेऽवस्थिताः प्रमुखे धार्तराष्ट्राःाः॥६॥
यद्वा जयेम यदि वा नो जयेयुः।
यानेव हत्वा न जिजीविषामः
तेऽवस्थिताः प्रमुखे धार्तराष्ट्राःाः॥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.
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वांां धर्मसंमूढचेताः।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वांां प्रपन्नम्॥७॥
पृच्छामि त्वांां धर्मसंमूढचेताः।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वांां 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 हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम्।
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम्॥८॥
यच्छोकमुच्छोषणमिन्द्रियाणाम्।
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम्॥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
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णींीं बभूव ह॥९॥
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णींीं 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 प्रहसन्निव भारत।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥१०॥
सेनयोरुभयोर्मध्ये विषीदन्तमिदं 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.
श्रीभगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥११॥
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥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 त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम्॥१२॥
न चैव न भविष्यामः सर्वे 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.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥१३॥
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥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.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व 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 हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥
समदुःखसुखं धीरं सोऽमृतत्वाय 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 विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥
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.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति॥
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति॥
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 नित्यस्योक्ताः शरीरिणः।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व 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 वेत्ति हन्तारं यश्चैनं मन्यते हतम्।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥
उभौ तौ न विजानीतो नायं हन्ति 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 म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥
अजो नित्यः 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.
वेदाविनाशिनं नित्यं य एनमजमव्ययम्।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥
कथं स पुरुषः पार्थ कं घातयति हन्ति 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?
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि।
तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही॥
तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि 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 छिन्दन्ति शस्त्राणि नैनं दहति पावकः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥
न चैनं क्लेदयन्त्यापो न शोषयति 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.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥
नित्यः सर्वगतः 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.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥
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 नित्यजातं नित्यं वा मन्यसे मृतम्।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि॥
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि॥
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 हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥
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.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना॥
अव्यक्तनिधनान्येव तत्र का परिदेवना॥
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?
आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्॥
आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्॥
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 नित्यमवध्योऽयं देहे सर्वस्य भारत।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥
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.
स्वधर्मपि चावेक्ष्य न विकम्पितुमर्हसि।
धर्म्याद्धि युद्धाच्छ्रेेयोऽन्यत्क्षत्रियस्य न विद्यते॥
धर्म्याद्धि युद्धाच्छ्रेेयोऽन्यत्क्षत्रियस्य न विद्यते॥
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 चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥
सुखिनः क्षत्रियाः पार्थ 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 चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥
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!"
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥
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 त्वांां महारथाः।
येषां च त्वं बहुमत भूत्वा यास्यसि लाघवम् ॥
येषां च त्वं बहुमत भूत्वा यास्यसि 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 वदिष्यन्ति तवाहिताः।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥
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 प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥
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 कृत्वा लाभालाभौ जयाजयौ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥
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 तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥
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).
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥
स्वल्पमप्यस्य धर्मस्य त्रायते 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.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥
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.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥
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" (puṣpitāṁ 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" (avipaścitaḥ). Their understanding is superficial, focused only on temporary pleasures and not on the true, deeper purpose of spiritual life.
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥
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 (kāmātmānaḥ), considering heavenly pleasures (svargaparā) as the highest achievement. They engage in a multitude of elaborate rituals and actions (kriyāviśeṣabahulāṁ) 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.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥
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.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम 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 (nistraiguṇyo), 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 (niryogakṣema); and ultimately, to be established in the true Self (ātmavān), rather than being governed by the temporary body and mind.
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥
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 (sarvataḥ 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 (brāhmaṇasya vijānataḥ). This implies that direct realization of the ultimate reality transcends and encompasses all the temporary gains from Vedic rituals.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥
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 (karmaṇyevādhikāraste), but absolutely no claim or entitlement over the outcomes or results (mā phaleṣu kadācana). He further instructs Arjuna not to be motivated by the desire for the fruits of his actions (mā karmaphalaheturbhūḥ) – meaning the expectation of rewards should not be the driving force behind his duty. Lastly, he warns against attachment to inaction (mā te saṅgo’stvakarmaṇi), 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 कर्माणि सङ्गंं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्धयोः समो भूत्वा समत्वं योग उच्यते ॥
सिद्ध्यसिद्धयोः समो भूत्वा समत्वं 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" (yogasthaḥ), which implies being fixed in the consciousness of the Divine or the ultimate truth, and simultaneously abandoning all attachment (saṅgaṁ 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" (samatvaṁ yoga ucyate), highlighting that inner balance in all situations is the true essence of spiritual discipline.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥
बुद्धौ शरणमन्विच्छ 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 (dūreṇa hyavaraṁ) 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 (phalahetavaḥ) are described as "wretched" or miserly (kṛpaṇāḥ) because they bind themselves to the cycle of birth and death through their attachments.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥
तस्माद्योगाय युज्यस्व योगः कर्मसु 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 (sukṛta) and bad (duṣkṛte) 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" (yogaḥ karmasu kauśalam). This means performing one's duties efficiently and perfectly, but with a detached mindset that ensures spiritual liberation rather than bondage.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताःाः पदं गच्छन्त्यनामयम् ॥
जन्मबन्धविनिर्मुक्ताःाः 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 (manishiṇah), 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 (manīṣiṇaḥ) 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-vinirmuktāḥ) 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 मोहकलिलं बुद्धिर्व्यतितरिष्यति।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य 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 (mohakalilaṁ), which clouds judgment and causes attachment, he will reach a state of indifference or dispassion (nirvedaṁ). 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.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥
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.
अर्जुन उवाच ॥५४॥
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किंं प्रभाषेत किमासीत व्रजेत किम्॥
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किंं प्रभाषेत किमासीत व्रजेत किम्॥
Arjuna uvāca
sthitaprajñasya kā bhāṣā samādhisthasya keśava।
sthitadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kim॥54॥
sthitaprajñasya kā bhāṣā samādhisthasya keśava।
sthitadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kim॥54॥
Arjuna asked: O Krishna, what are the symptoms of one whose intelligence is steady and who is thus
श्रीभगवानुवाच ॥५५॥
प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥
प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥
śrībhagavānuvāca
prajahāti yadā kāmān sarvān pārtha manogatān।
ātmanyevātmā tuṣṭaḥ sthitaprajñastadocyate॥55॥
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
श्रीभगवानुवाच ॥५६॥
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ।
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate॥56॥
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate॥56॥
One whose mind is undisturbed amidst sorrows, who is free from longing for pleasures, and who is
श्रीभगवानुवाच ॥५७॥
यः सर्वत्रानभिस्नेहस्तत्तत् प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥
यः सर्वत्रानभिस्नेहस्तत्तत् प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥
yaḥ sarvatrānabhisnehaspṛhaḥ tatsukhamātmanyeva sarvatrānābhisnehasyāpnuvanti te।
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā॥57॥
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā॥57॥
He who is without attachment everywhere, and who neither rejoices in obtaining good nor laments in
श्रीभगवानुवाच ॥५८॥
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥
yadā saṁharate cāyaṁ kūrmo’ṅgānīva sarvaśaḥ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā॥58॥
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā॥58॥
When one withdraws the senses from their objects completely, just as a tortoise withdraws its limbs
श्रीभगवानुवाच ॥५९॥
विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्ते॥
विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्ते॥
viṣayā vinivartante nirāhārasya dehinaḥ।
rasavarjaṁ raso’pyasya paraṁ dṛṣṭvā nivartate॥59॥
rasavarjaṁ raso’pyasya paraṁ dṛṣṭvā nivartate॥59॥
The embodied soul may restrain itself from sense objects, but the taste for them remains. However,
श्रीभगवानुवाच ॥६०॥
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥
yatato hyapi kaunteya puruṣasya vipaścitaḥ।
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ॥60॥
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ॥60॥
O son of Kuntī, the turbulent senses forcibly carry away the mind even of a discerning person
श्रीभगवानुवाच ॥६१॥
तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥
तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ।
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā॥61॥
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā॥61॥
One should control all the senses, keeping them in subjugation, and fix one's consciousness on Me.
श्रीभगवानुवाच ॥६२॥
ध्यायतो विषयान् पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात् क्रोधोऽभिजायते॥
ध्यायतो विषयान् पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात् क्रोधोऽभिजायते॥
dhyāyato viṣayān puṁsaḥ saṅgasteṣūpajāyate।
saṅgāt saṁjāyate kāmaḥ kāmāt krodho’bhijāyate॥62॥
saṅgāt saṁjāyate kāmaḥ kāmāt krodho’bhijāyate॥62॥
While contemplating the objects of the senses, a person develops attachment to them. From
श्रीभगवानुवाच ॥६३॥
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥
krodhādbhavati saṁmohaḥ saṁmohāt smṛtivibhramaḥ।
smṛtibhraṁśād buddhināśo buddhināśāt praṇaśyati॥63॥
smṛtibhraṁśād buddhināśo buddhināśāt praṇaśyati॥63॥
From anger comes delusion, and from delusion, a loss of memory (of proper conduct). From loss of
श्रीभगवानुवाच ॥६४॥
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥
rāgadveṣavimuktaistu viṣayānindriyaiścaran।
ātmavaśyairvidheyātmā prasādamadhigacchati॥64॥
ātmavaśyairvidheyātmā prasādamadhigacchati॥64॥
But a disciplined person, who moves among sense objects with senses free from attraction and
श्रीभगवानुवाच ॥६५॥
प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥
प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥
prasāde sarvaduḥkhānāṁ hānirasyopajāyate।
prasannacetoso hyāśu buddhiḥ paryavatiṣṭhate॥65॥
prasannacetoso hyāśu buddhiḥ paryavatiṣṭhate॥65॥
In that tranquility, all sorrows are destroyed, and the intelligence of such a tranquil person soon
श्रीभगवानुवाच ॥६६॥
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥
nāsti buddhirayuktasya na cāyuktasya bhāvanā।
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham॥66॥
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
श्रीभगवानुवाच ॥६७॥
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥
indriyāṇāṁ hi caratāṁ yanmano’nuvidhīyate।
tadasya harati prajñāṁ vāyurnāvamivāmbhasi॥67॥
tadasya harati prajñāṁ vāyurnāvamivāmbhasi॥67॥
Just as a strong wind carries away a boat on the water, even one wandering sense upon which the
श्रीभगवानुवाच ॥६८॥
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā॥68॥
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā॥68॥
Therefore, O mighty-armed one, one whose senses are completely restrained from their objects, his
श्रीभगवानुवाच ॥६९॥
या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥
या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥
yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī।
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ॥69॥
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,
श्रीभगवानुवाच ॥७०॥
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी॥
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी॥
āpūryamāṇamacalapratiṣṭhaṁ samudramāpaḥ praviśanti yadvat।
tadvatkāmā yaṁ praviśanti sarve sa śāntimāpnoti na kāmakāmī॥70॥
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
श्रीभगवानुवाच ॥७१॥
विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः।
निर्मो निरहंकारः स शान्तिमधिगच्छति॥
विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः।
निर्मो निरहंकारः स शान्तिमधिगच्छति॥
vihāya kāmānyaḥ sarvān pumāṁścarati niḥspṛhaḥ।
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati॥71॥
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati॥71॥
That person who gives up all desires for sense gratification, who lives free from desires, free from
श्रीभगवानुवाच ॥७२॥
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥
sthitvāsyāmantakāleऽpi brahmanirvāṇamṛcchati॥72॥
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥
sthitvāsyāmantakāleऽpi brahmanirvāṇamṛcchati॥72॥
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