Verses Of Gita Chapter - 2🔗

AW {ÛVr`m@Ü`m`:

gm»` `mJ_ Sāṅkhya Yogaḥ

sañjaya uvāca

sañjaya uvāca: Sanjaya said; taṁ: to him; tathā: thus; kṛpayā: by pity; āviṣṭam: overcome; aśrupūrṇā: full of tears; ākula: agitated; īkṣaṇam: (one with) eyes; viṣīdantaṁ: sorrowing; idaṁ: this; vākyam: word; uvāca: said; madhu-sūdanaḥ: the killer of Madhu

2.1 Sanjaya said: As Arjuna's eyes overflowed with tears of pity and despair, Krishna spoke to him thus

śrī bhagavān uvāca

śrī bhagavān uvāca: Lord said; kutaḥ: why; tvā: upon you; kaśmalam: delusion; idaṁ: this; viṣame: in this critical time; samupasthitam: arrived; anārya juṣṭam: unworthy of a noble soul; asvargyam: not leading to heaven; akīrtikaram: disgraceful; arjuna: O Arjuna

2.2 Krishna said: Where from has this dejection descended on you at this critical time, Arjuna! You behave unlike a noble man and this will keep you away from realization.

klaibyaṁ: impotence; mā: do not; sma gamaḥ: yield; pārtha: son of Pritha; na: not; etat: this; tvayi: in you; upapadyate: is fitting; kṣudraṁ: mean; hṛdaya daurbalyaṁ: weakness of heart; tyaktvaa: after abandoning; uttiṣṭha: get up; paraṁtapa: destroyer of enemies

2.3 Do not yield to fear, Partha! It does not befit you. Drop this faint-heartedness and stand up, destroyer of enemies!

AOZ CdmM

arjuna uvāca: Arjuna said; kathaṁ: how; bhīṣmaṁ: Bheesma; ahaṁ: I; saṁkhye: in battle; droṇaṁ: Drona; ca: also; madhusūdana: O killer of Madhu; iṣubhiḥ: with arrows; pratiyotsyāmi: shall counterattack; pūjārhāu: the two worthy of worship; arisūdana: O killer of the enemies

2.4 Arjuna said: O killer of Madhu, how can I oppose in battle, Bhishma and Drona who are worthy of my worship?

gurūn: the elders; ahatvā: not having killed; hi: indeed; mahānubhāvān: great souls; śreyaḥ: it is better; bhoktuṁ: to enjoy life; bhaikṣyam: begging; api: even; iha: in this life; loke: in this world; hatvā: after killing; arthakāmāṁ: wealth and enjoyment; tu: but; gurūn: elders; iha: in this world; eva: only; bhuñjīya: has to enjoy; bhogān: enjoyable things; rudhira: blood; pradigdhān: tainted with

2.5 I would rather beg for my food in this world than kill the most noble of teachers. If I kill them, all my enjoyment of wealth and desires will be stained with blood.

na: nor; cha: also; etat: this; vidmaḥ: do know; katarat: which; naḥ: us; garīyaḥ: better; yat: what; vā: either; jayema: shall conquer; yadi: if; vā: or; naḥ: us; jayeyuḥ: shall conquer; yān: those whom; eva: only; hatvā: after killing; na: never; jijīviṣāmaḥ: want to live; te: all of them; avasthitāḥ: assembled; pramukhe: in front of; dhārtarāṣṭrāḥ: the sons of Dhritarashtra

2.6 I cannot say which is better; their defeating us or us defeating them. We do not wish to live after slaying the sons of Dhritarashtra who stand before us.

kārpaṇya: miserly; doṣa: weakness; upahata: being inflicted by; svabhāvaḥ: characteristics; pṛcchāmi: I am asking; tvām: you; dharma: religion; saṁmūḍha cetāḥ: bewildered; yat: what; śreyaḥ: good; syāt: may be; niścitaṁ: decidedly; brūhi: tell; tat: that; me: unto me; śiṣyaḥ: disciple; te: your; aham: I am; śādhi: just instruct; māṁ: me; tvāṁ: you; prapannam: surrendered

2.7 My heart is overwhelmed with pity and my mind is confused about what my duty is. I beg of you, please tell me what is best for me. I am your disciple. Instruct me as I seek refuge in you.

na: do not; hi: indeed; prapaśyāmi: I see; mama: my; apanudyāt: can drive away; yat: that; śokam: lamentation; ucchoṣaṇam: drying up; indriyāṇām: of the senses; avāpya: after achieving; bhūmau: on the earth; asapatnam: without rival; ṛddhaṁ: prosperous; rājyam: kingdom; surāṇām: of the demigods; api: even; cha: also; ādhipatyam: supremacy

2.8 Even if I were to attain unrivalled dominion and prosperity on earth or even lordship over the Gods, how would that remove this sorrow that burns my senses?

gÃO` CdmM

sañjaya uvācha: Sanjaya said; evam: thus; uktvā: after speaking; hṛṣīkeśam: unto Krishna, the master of the senses; guḍākeśaḥ: Arjuna; paraṁtapaḥ: destroyer of the enemies; yotsye: I shall not fight; iti: thus; govindam: unto Krsihna, the giver of pleasure; uktvā: after saying; tūṣṇīṁ: silent; babhūva: became; ha: clearly

2.9 Sanjaya said: Arjuna then said to Krishna, ‘Govinda, I shall not fight,’ and fell silent.

tam: unto him; uvācha: said; hṛṣīkeśaḥ: the master of the senses, Krishna; prahasan: smiling; iva: like that; bhārata: O Dhritarashtra, descendant of Bharata; senayoḥ: of the armies; ubhayoḥ: of both; madhye: between; viṣīdantam : unto the lamenting one; idaṁ: the following; vachaḥ: words

2.10 Krishna, smilingly spoke the following words to the grief-stricken Arjuna, as they were placed in the middle of both armies.

śrī bhagavān uvāca: the Lord said; aśocyān: those worthy of lamentation; anvaśocas: you are lamenting; tvaṁ: you; prajñāvādāṁ: learned talks; cha: also; bhāṣase: you are speaking; gatāsūn: lost life; agatāsūn: not past life; ca: also; na: never; anuśocanti: lament; paṇḍitāḥ: the learned

2.11 Bhagavān said: You grieve for those that should not be grieved for and yet, you speak words of wisdom. The wise grieve neither for the living nor for the dead.

na: not; tu: but; eva: only; aham: I; jātu: at any time; na: not; āsam: existed; na: it is not so; tvam: yourself; na: not; ime: all these; janādhipāḥ: kings; na: never; ca: also; eva: only; na: not like that; bhaviṣyāmaḥ: shall exist; sarve: all of us; vayam: we; ataḥ param: hereafter

2.12 It is not that at anytime in the past I did not exist. So did you and these rulers exist, and we shall not ever cease to be hereafter.

dehinaḥ: of the embodied soul; asmin: in this; yathā: as; dehe: in the body; kaumāram: boyhood; yauvanam: youth; jarā: old age; tathā: similarly; dehāntara: transference of the body; prāptiḥ: achievement; dhīraḥ: the brave; tatra: thereupon; na: never; muhyati: is deluded

2.13 Just as the spirit in this body passes through childhood, youth and old age, so does it pass into another body; the man centered in himself does not fear this.

mātrā: of the senses; spārśāḥ: contact; tu: only; kaunteya: O son of Kunti; śīta: cold; uṣṇa: hot; sukha: pleasure; dukkha-dah: giving pain; āgama: appearing; apāyinaḥ: disappearing; anityāḥ: nonpermanent; tān: all of them; titikṣasva: tolerate; bhārata: O descendant of the Bharata dynasty

2.14 O son of Kunti, contact with sense objects causes heat and cold, pleasure and pain, and these have a beginning and an end. O Bharata, these are not permanent; endure them bravely.

yaṁ: whom; hi: indeed; na: never; vyathayanti: are distressing; ete: all these; puruṣam: to a person; puruṣarṣabha: O best among men; sama: equal; duḥkha: sorrow; sukhaṁ: happiness; dhīraṁ: brave; saḥ: he; amṛtatvāya: for liberation; kalpate: is fit

2.15 O chief among men, the brave person to whom all these are not distressing, for whom sorrow and happiness are equal, is fit for liberation.

na: never; asataḥ: of the nonexistent; vidyate: there is; bhāvaḥ: existence; na: never; abhāvaḥ: non existence; vidyate: there is; sataḥ: of the eternal; ubhayoḥ: of the two; api: verily; dṛṣṭaḥ: observed; antaḥ: essence; tu: but; anayoḥ: of them; tattvadarśibhiḥ: truth by the seers

2.16 The nonexistent has no being; that which exists never ceases to exist. This truth about both is perceived by those who know the Truth.

avināśi: imperishable; tu: but; tat: that; viddhi: know it; yena: by whom; sarvaṁ: all of the body; idaṁ: this; tataṁ: pervaded; vināśaṁ: destruction; avyayasya: of the imperishable; asya: of it; na kaścit: no one; kartuṁ: to do; arhati: is able

2.17 Know It to be indestructible by which all this body is pervaded. Nothing can destroy It, the Imperishable.

antavantaḥ: perishable; ime: all these; dehāḥ: bodies; nityasya: eternal in existence; uktāḥ: it is so said; śarīriṇaḥ: the embodied soul; anāśinaḥ: never to be destroyed; aprameyasya: immeasurable; tasmāt: therefore; yudhyasva: fight; bhārata: O descendant of Bharata

2.18 These bodies of the material energy are perishable. The energy itself is eternal, incomprehensible and indestructible. Therefore, fight, O Bharata.

``` `EZ d{În hÝVma `üZ Ý`V hV C^m¡ Vm¡ Z {dOmZrVm Zm`§ hpÝV Z hÝ`V I&& 2.19 ```

yaḥ: anyone; enaṁ: this; vetti: knows; hantāram: the killer; yaḥ: anyone; ca: also; enaṁ: this; manyate: thinks; hatam: killed; ubhau: both of them; tau: they; na: not; vijānītaḥ: know; na: never; ayam: this; hanti: kills; na: nor; hanyate: be killed

2.19 Neither understands; he who takes the Self to be the slayer nor he who thinks he is slain. He who knows the truth understands that the Self does not slay, nor is It slain.

``` Z Om`V {_`V dm H$Xm{MÝZm` ^Ëdm ^{dVm dm Z ^`: I& AOm {ZË`: emœVm@`§ namUm Z hÝ`V hÝ`_mZ eara I&& 2.20 ```

na: never; jāyate: takes birth; mriyate: dies; vā: either; kadācit: at any time (past, present or future); na: never; ayaṁ: this; bhūtvā: having come into being; bhavitā: will come to be; vā: or; na: not; bhūyaḥ: after; ajaḥ: unborn; nityaḥ: eternal; śāśvataḥ: permanent; ayaṁ: this; purāṇaḥ: the oldest; na: never; hanyate: is killed; hanyamāne śarīre: when the body is killed

2.20 The Self is neither born nor does It ever die. After having been, It never ceases not to be. It is unborn, eternal, changeless and ancient. It is not killed when the body is killed.

veda: knows; avināśinaṁ: indestructible; nityaṁ: permanent; yaḥ: one who; enaṁ: this (soul); ajam: unborn; avyayam: immutable; kathaṁ: how; saḥ: he; puruṣaḥ: person; pārtha: O Partha (Arjuna); kaṁ: whom; ghātayati: hurts; hanti: kills; kaṁ: whom

2.21 O Paartha, how can man slay or cause others to be slain, when he knows It to be indestructible, eternal, unborn, and unchangeable?

vāsāṁsi: garments; jīrṇāni: old and worn out; yathā: as; vihāya: after giving up; navāni: new garments; gṛhṇāti: does accept; naraḥ: a man; aparāṇi: others; tathā: in the same way; śarīrāṇi: bodies; vihāya: after giving up; jīrṇāni: old and useless; anyāni: different; saṁyāti: accepts; navāni: new sets; dehī: the embodied soul

2.22 Just as man casts off his worn out clothes and puts on new ones, the Self casts off worn out bodies and enters newer ones.

na: not; enaṁ: this (soul); chindanti: cut to pieces; śastrāṇi: weapons; na: not; enaṁ: this soul; dahati: burns; pāvakaḥ: fire; na: not; ca: also; enaṁ: this soul; kledayanti: moistens; āpaḥ: water; na: not; śoṣayati: dries; mārutaḥ: wind

2.23 Weapons do not cleave the Self, fire does not burn It, water does not moisten It and wind does not dry It.

acchedyaḥ: incapable of being cut; ayam: this soul; adāhyaḥ: cannot be burned; ayam: this soul; akledyaḥ: insoluble; aśoṣyaḥ: cannot be dried; eva: certainly; ca: and; nityaḥ: everlasting; sarvagataḥ: all-pervading; sthāṇuḥ: unchangeable; acalaḥ: immovable; ayam: this soul; sanātanaḥ: eternally the same

2.24 The Self cannot be broken nor burnt nor dissolved nor dried up. It is eternal, all-pervading, stable, immovable and ancient.

avyaktah: unmanifest; ayam: this; acintyaḥ: unthinkable; ayam: this; avikāryaḥ: immutable; ayam: this; ucyate: is spoken of; tasmāt: therefore; evam: as such; viditvā: having known; enam: this; na: not; anuśocitum arhasi: (you) should not grieve

2.5 The Self is said to be unmanifest, unthinkable and unchangeable and able. Knowing this to be such, you should not grieve.

atha: however; ca: also; enaṁ: this soul; nityajātaṁ: always born; nityaṁ: forever; vā: either; manyase: think; mṛtaṁ: dead; tathā api: still; tvaṁ: you; mahābāho: O mighty-armed one; na: not; enaṁ: like this ; śocituṁ arhasi: you lament

2.26 O mighty-armed, even if you should think of the soul as being constantly born and constantly dying, even then, you should not lament.

jātasya: one who has taken his birth; hi: indeed; dhruvo: certain; mṛtyuḥ: death; dhruvaṁ: certain; janma: birth; mṛtasya: of the dead; ca: also; tasmāt: therefore; aparihārye: for that which is unavoidable; arthe: in the matter of; na: do not; tvaṁ: you; śocituṁ arhasi: you lament

2.27 Indeed, death is certain for the born and birth is certain for the dead. Therefore, you should not grieve over the inevitable.

avyaktādīni: unmanifest in the beginning; bhūtāni: living beings; vyakta: manifest; madhyāni: in the middle; bhārata: O descendant of Bharata; avyakta nidhanāni: unmanifest after death; eva: like that; tatra: therefore; kā: what; paridevanā: lamentation

2.28 O Bharata, being intangible in the beginning, being intangible again in their end, seemingly tangible in the middle, what are we grieving about?

āścaryavat: amazingly; paśyati: see; kaścit: some one; enam: this soul; āścaryavac: amazingly; vadati: speaks; tathā: liked that; eva: only; ca: also; anyaḥ: another; āścaryavat: amazingly; ca: also; enam: this soul; anyaḥ: another; śṛṇoti: hear; śrutvā: having heard; api: even; enam: this soul; veda: do know; na: not; ca: and; eva: only; kaścit: someone

2.29 One sees It as a wonder, another speaks of It as a wonder, another hears of It as a wonder. Yet, having heard, none understands It at all.

dehī: the soul; nityaṁ: eternally; avadhyaḥ: cannot be killed; ayam: this soul; dehe: in the body; sarvasya: of everyone; bhārata: O descendant of Bharata; tasmāt: therefore; sarvāṇi: all; bhūtāni: living entities (that are born); na: not; tvam: yourself; śocitum arhasi: should grieve

2.30 O Bharata, This that dwells in the body of everyone can never be destroyed; do not grieve for any creature.

svadharmam: one's own duty; api: also; ca: and; avekṣya: considering; na: not; vikampitum: to hesitate; arhasi: you deserve; dharmyāt hi yuddhāt: from righteous war indeed; śreyaḥ: better; anyat: anything else; kṣatriyasya: of the kṣatriya; na: does not; vidyate: exist

2.31 You should look at your own duty as a kṣatriya. There is nothing higher for a kṣatriya than a righteous war. You ought not to hesitate.

yadṛcchayā: by its own accord; ca: also; upapannam: arrived; svargadvāram: gate of heaven; apāvṛtam: wide open; sukhinaḥ: happy; kṣatriyāḥ: the members of the royal order; pārtha: O son of Pritha; labhante: achieve; yuddham: war; īdṛśam: like this

2.32 O Partha, happy indeed are the kṣatriya who are called to fight in such a battle without seeking. This opens for them the door to heaven.

atha: therefore; cet: if; tvam: you; imam: this; dharmyam: righteous; saṁgrāmaṁ: war; na: do not; kariṣyasi: you will perform; tataḥ: then; svadharmam: your duty; kīrtim: reputation; ca: also; hitvā: having lost; pāpaṁ: sin; avāpsyasi: do gain

2.33 If you will not fight this righteous war, then you will incur sin having abandoned your own duty, and you will lose your reputation.

akīrtiṁ: infamy; ca: also; api: also; bhūtāni: all people; kathayiṣyanti: will speak; te: of you; avyayāṁ: undying; sambhāvitasya: of a respectable man; ca: also; akīrtiḥ: ill-fame; maraṇāt: than death; atiricyate: becomes more than

2.34 People too will remember your everlasting dishonor and to one who has been honored, dishonor is worse than death.

bhayāt: out of fear; raṇāt: from war; uparataṁ: retired; maṁsyante: will consider; tvāṁ: you; mahārathāḥ: the great generals; yeṣāṁ: of those who; ca: also; tvam: you; bahumataḥ: in great estimation; bhūtvā: having become; yāsyasi: will get; lāghavaṁ: decreased in value

2.35 The great generals will think that you have withdrawn from the battle because you are a coward. You will be looked down upon by those who had thought much of you and your heroism in the past.

avācyavādān: unspeakable words; ca: also; bahūn: many; vadiṣyanti: will say; tava: your; ahitāḥ: enemies; nindantaḥ: while vilifying; tava: your; sāmarthyaṁ: ability; tataḥ: than that; duḥkhataraṁ: more painful; nu: of course; kim: what

2.36 Many unspeakable words would be spoken by your enemies reviling your power. Can there be anything more painful than this?

hataḥ: being killed; vā: either; prāpsyasi: you will gain; svargaṁ: heaven; jitvā: after conquering; vā: or; bhokṣyase: you will enjoy; mahīṁ: the world; tasmāt: therefore; uttiṣṭha: get up; kaunteya: O son of Kunti; yuddhāya: for war; kṛta niścayaḥ: determined

2.37 Slain, you will achieve heaven; victorious, you will enjoy the earth. O son of Kunti, stand up determined to fight.

sukha duḥkhe: in happiness as well as in distress; same: equal; kṛtvā: doing so; lābhālābhau: gain and loss; jayājayau: victory and defeat; tataḥ: thereafter; yuddhāya: for war; yujyasva: get ready; na: not; evaṁ: in this way; pāpaṁ: sin; avāpsyasi: you will gain

2.38 Pleasure and pain, gain and loss, victory and defeat – treat them all the same. Do battle for the sake of battle and you shall incur no sin.

eṣā: all these; te: you; abhihitā: described; sāṁkhye: in the Sankhya Yoga (yoga of knowledge); buddhiḥ: intelligence; yoge: in the Karma Yoga of selfless action; tu: but; imāṁ: this; śṛṇu: hear; buddhyā: by intelligence; yuktaḥ: equipped; yayā: by which; pārtha: O son of Pritha; karma bandhaṁ: bondage of action; prahāsyasi: you shall throw off

2.39 What has been taught to you concerns the wisdom of Sāṅkhya. Now, listen to the wisdom of yoga. Having known this, O Partha, you shall cast off the bonds of action.

na: there is not; iha: in this path (of selfless action); abhikramanāśaḥ: loss of effort; asti: there is; pratyavāyaḥ: contrary result; na: not; vidyate: there is; svalpaṁ: a little; api: also; asya: of this discipline; dharmasya: of this occupation; trāyate: releases; mahataḥ: of very great; bhayāt: from fear

2.40 There is no wasted effort or dangerous effect from this. Even a little knowledge of this, even a little practice of yoga, protects one from great fear.

vyavasāyātmikā: fixed resolve; buddhiḥ: intelligence; ekā: only one; iha: in this (Karma Yoga); kuru nandana: O son of the Kurus; bahuśākhāḥ: various branches; hi: indeed; anantāḥ: unlimited; ca: also; buddhayaḥ: intelligence; avyavasāyinām: of the undecided (ignorant men moved by desires)

2.41 Joy of the Kurus, all you need is single-pointed determination. Thoughts of the irresolute are many, branched and endless.

yām imām: all these; puṣpitām: flowery; vācam: words; pravadanti: say; avipaścitaḥ: ignorant men; vedavādaratāḥ: devoted to the letter of the Veda; pārtha: O son of Partha; na: not; anyat: anything else; asti: there is; iti: thus; vādinaḥ: advocates

2.42 Foolish ones speak a lot, taking pleasure in the eulogizing words of Vedas, O Partha, saying, 'There is nothing else.'

kāmātmānaḥ: desirous of sense gratification; svargaparāḥ: aiming at heaven as supreme goal; janma karma phala pradām: resulting in rebirth as the fruit; kriyā viśeṣa bahulām: many rituals of various kinds; bhogaiśvarya: sense enjoyment opulence; gatim: way; prati: towards

2.43 Men of little knowledge are very much attached to the flowery words of the Vedas which recommend various fruitful activities for elevation to heavenly planets, resulting in good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this to living.

bhogaiśvarya: material enjoyment opulence; prasaktānāṁ: of those who are so attached; tayā: by such words; apahṛta cetasāṁ: bewildered in mind; vyavasāyātmikā: fixed determination; buddhiḥ: intellect; samādhau: in the supreme goal; na: not; vidhīyate: centers on

2.44 Those whose minds are diverted and who are not determined are not fit for steady meditation and samādhi.

traiguṇya viṣayā: pertaining to the three modes of material nature and the means of achieving them; vedā: Vedic literature; nistraiguṇyaḥ: indifferent to the material enjoyments and their means; bhava: be; arjuna: O Arjuna; nirdvandvaḥ: free from the pairs of opposites; nitya sattvasthaḥ: ever remaining in satva (eternal existence); niryogakṣemaḥ: free from (the thought of) acquisition and preservation; ātmavān: established in the Self

2.45 O Arjuna! Be you above the three attributes that the Vedas deal in; free yourself from the pairs-of-opposites and be always in satva (goodness), free from all thoughts of acquisition or preservation and be established in the Self.

yāvān: how much; arthaḥ: means; udapāne: in a well of water; sarvataḥ: on all sides; saṁplutodake: in a great reservoir of water; tāvān: that much; sarveṣu: in all; vedeṣu: in the Veda; brāhmaṇasya: of the man who knows the supreme Brahman; vijānataḥ: of one who has achieved enlightenment

2.46 The sage who has known the Self has little use for the vedic scriptures as these are like a pool of water in a place which is already in flood.

karmaṇi: in the duties; eva: only; adhikāraḥ: right; te: of you; mā: never; phaleṣu: in the fruits; kadācana: at any time; mā: never; karma phala: in the result of action; hetuḥ: cause; bhūḥ: let be; mā: never; te: of you; saṅgaḥ: attachment; astu: be there; akarmaṇi: in inaction

2.47 You have a right only to work, but never to its outcome. Let not the outcome be your motive; but do not move into inaction.

yogasthaḥ: steadfast in yoga; kuru: perform; karmāṇi: duties; saṅgaṁ: attachment; tyaktvā: having abandoned; dhanaṁjaya: O Dhananjaya; siddhyasiddhyoḥ: success and failure; samaḥ: the same; bhūtvā: having become; samatvaṁ: evenness of mind; yoga: yoga; ucyate: is called

2.48 O Dhananjaya! Do what you have to do with no attachment to outcome, being centered in yoga. Be balanced in success and failure. Evenness of mind is yoga.

dūreṇa hi avaraṁ: far superior; karma: activities; buddhiyogāt: based on the yoga of knowledge; dhanaṁjaya: O conqueror of wealth; buddhau: in such wisdom; śaraṇam: full surrender; anviccha: desire; kṛpaṇāḥ: wretched; phalahetavaḥ: those desiring fruit of action

2.49 O Dhananjaya, beyond the yoga of wisdom, is action. Wretched are those whose motive is the outcome; surrender yourself to wisdom.

buddhiyuktaḥ: even minded person; jahāti: gives up; iha: in this life; ubhe: in both; sukṛta duṣkṛte: in good and bad results; tasmāt: therefore; yogāya: for the sake of yoga; yujyasva: be so engaged; yogaḥ: in yoga; karmasu: in all activities; kauśalam: art (of freeing the Self from the bondage of action)

2.50 Endowed with the wisdom of evenness of mind, move away from both good and evil deeds in this life. Devote yourself to yoga. Skill in action is yoga.

karmajaṁ: born of action; buddhiyuktā: even minded ones; hi: indeed; phalaṁ: results; tyaktvā: after giving up; manīṣiṇaḥ: sages; janma bandha vinirmuktāḥ: free from the bondage of birth; padaṁ: position; gacchanti: reach; anāmayaṁ: without ills

2.51 The wise, having abondoned the outcome of their actions and possessed of knowledge, are freed from the cycle of birth and death. They go to the state which is beyond all sorrow.

yadā: when; te: your; moha kalilaṁ: slough of delusion; buddhiḥ: understanding; vyatitariṣyati: will pass through; tadā: at that time; gantāsi: you shall attain; nirvedaṁ: cheerlessness; śrotavyasya: all that is to be heard; śrutasya: all that is already heard; ca: also

2.52 When your wisdom takes you beyond delusion, you shall be indifferent to what has been heard and what is yet to be heard.

śrutivipratipannā: confused by much hearing; te: this; yadā: when; sthāsyati: rests; niścalā: steady; samādhau: on God; acalā: unflinching; buddhiḥ: intellect; tadā: at that time; yogaṁ: self-realization; avāpsyasi: you will achieve

2.53 When you are not confused by what you have heard and your wisdom stands steady and unmoving in the Self, you shall attain Self-realization.

arjuna uvāca: Arjuna said; sthitaprajñasya: of one who is of secure mind; kā: what; bhāṣā: language; samādhisthasya: of one established in the tranquility of mind; keśava: O Krishna; sthitadhīḥ: one with stable mind; kiṁ: how; prabhāṣeta: speak; kim: how; āsīta: sits; vrajeta: walks; kim: how

2.54 O Kesava! What is the description of one who stays in the present moment and is merged in the awareness of truth and wisdom? How does one of steady wisdom speak, how does he sit, how does he walk?

śrī bhagavān uvāca: The Lord said; prajahāti: gives up; yadā: when; kāmān: desires; sarvān: of all varieties; pārtha: O son of Pritha; manogatān: existing in mind; ātmani: in the soul; eva: only; ātmanā: by the self; tuṣṭaḥ: satisfied; sthitaprajñaḥ: one of secure understanding; tadā: at that time; ucyate: is said

2.55 Sri Bhagavān said: O Partha, a man who casts off completely all the desires of the mind and is satisfied in the Self by the Self, He is said to be one of steady wisdom.

duḥkheṣu: in sorrow; anudvignamanāḥ: without being agitated in mind; sukheṣu: in happiness; vigataspṛhaḥ: without being interested; vīta: free from; rāga: passion; bhaya: fear; krodhaḥ: anger; sthitadhīḥ: one who is steady in mind; muniḥ: a sage; ucyate: is called

2.56 He whose mind is not disturbed by adversity and who, in prosperity, does not go after other pleasures, he who is free from attachment, fear or anger is called a sage of steady wisdom.

yaḥ: one who; sarvatra: everywhere; anabhisnehaḥ: without affection; tat: that; tat: that; prāpya: after achieving; śubhāśubham: good evil; na: not; abhinandati: rejoices; na: not; dveṣṭi: resents; tasya: his; prajñā: knowledge; pratiṣṭhitā: fixed

2.57 His wisdom is fixed who is everywhere without attachment, meeting with anything good or bad and who neither rejoices nor hates.

yadā: when; saṁharate: withdraws; ca: also; ayaṁ: this; kūrmaḥ: tortoise; aṅgānī: limbs; iva: like; sarvaśaḥ: altogether; indriyāṇi: senses; indriyārthebhyaḥ: from the sense objects; tasya: his; prajñā: consciousness; pratiṣṭhitā: fixed

2.58 As the tortoise withdraws its limbs from all sides, when a person withdraws his senses from the sense-objects, his wisdom becomes steady.

viṣayāḥ: sense objects; vinivartante: turn away; nirāhārasya: of one who does not enjoy them with his senses; dehinaḥ: of the embodied; rasavarjaṁ: yearning, persisting; rasaḥ: yearning; api: although there is; asya: his; paraṁ: the supreme; dṛṣṭvā: after seeing; nivartate: returns

2.59 From the body, the sense objects turn away, but the desires remain; his desires also leave him on seeing the Supreme.

yatataḥ: while endeavoring; hi: indeed; api: also; kaunteya: O son of Kunti; puruṣasya: of the man; vipaścitaḥ: the wise; indriyāṇi: the senses; pramāthīni: turbulent; haranti: carry away; prasabhaṁ: by force; manaḥ: the mind

2.60 O son of Kunti, the turbulent senses carry away the mind of a wise man, though he is striving to be in control.

tāni: those senses; sarvāṇi: all; saṁyamya: keeping under control; yuktaḥ: yogi; āsīta: sitting; matparaḥ: devoted to Me; vaśe: in full subjugation; hi: indeed; yasya: one whose; indriyāṇi: senses; tasya: his; prajñā; mind; pratiṣṭhitā: stable

2.61 Having restrained them all, he should sit steadfast, intent on Me. His mind is steady in the present whose senses are under control.

dhyāyataḥ: contemplating; viṣayān: sense objects; puṁsaḥ: of the person; saṅgas: attachment; teṣu: in these sense objects; upajāyate: develops; saṅgāt: from attachment; saṁjāyate: develops; kāmaḥ: desire; kāmāt: from desire; krodhaḥ: anger; abhijāyate: ensues

2.62 When a man thinks of objects, it gives rise to attachment for them. From attachment, desire arises; from desire, anger is born.

H$mYmØd{V g_mh: g_mhmÊñ_{V{d^_ : | ñ_{V^emX~{ÕZmem ~{ÕZmemÈàUí`{V || 2.63

krodhāt: from anger; bhavati: takes place; saṁmohaḥ: illusion; saṁmohāt: from illusion; smṛti: of memory; vibhramaḥ: loss; smṛti bhraṁśāt: from loss of memory; buddhi nāśaḥ: loss of reason; buddhināśāt: from loss of reason; praṇaśyati: perishes

2.63 From anger arises delusion, from delusion, loss of memory, from loss of memory, the destruction of discrimination, from destruction of discrimination, he perishes.

amJÛf{d`º§ñV {df`m{ZÝÐ`üaZ|& AmË_dî`{dY`mË_m àgmX_{YJÀN{V || 2.64

rāga dveṣa: likes and disklikes; viyuktaiḥ: by those free from such things; tu: but; viṣayān: sense objects; indriyaiḥ: by the senses; caran: enjoying; ātmavaśyaih: by the disciplined; vidheyātmā: self controlled; prasādam: placidity of mind; adhigacchati: attains

2.64 The self-controlled man, moving among objects with his senses under control, free from both attraction and repulsion, attains peace.

àgmX gdX: I mZm hm{Zañ`mmnOm`V |& àgÞMVgm øme ~{Õ: n`d{VðV || 2.65 ||

prasāde: with achieving peace of mind; sarva: of all; duḥkhānāṁ: of miseries; hāniḥ: destruction; asya: his; upajāyate: takes place; prasannacetasaḥ: of the happy-minded; hi: indeed; āśu: very soon; buddhiḥ: intelligence; paryavatiṣṭhate: firmly established

2.65 All pains are destroyed in that peace, for the intellect of the tranquil- minded soon becomes steady.

na asti: there is not; buddhiḥ: wisdom; ayuktasya: of one who is not connected to Self; na: neither; ca: and; ayuktasya: of one devoid of Self awareness; bhāvanā: devotion; na: neither; ca: and; abhāvayataḥ: for the indisciplined; śāntiḥ: peace; aśāntasya: of the indisciplined; kutaḥ: how; sukham: happiness

2.66 A person not in self awareness cannot be wise or happy or peaceful. How can there be happiness to one without peace?

indriyāṇāṁ: of the senses; hi: indeed; caratāṁ: moving among objects; yat: that; manaḥ: mind; anu: with; vidhīyate: joined; tat: that; asya: his; harati: takes away; prajñāṁ: discrimination; vāyuḥ: wind; nāvaṁ: a boat; iva: like; ambhasi: on the water

2.67 He loses his awareness of the present moment when his mind follows the wandering senses, just as the wind carries away a boat on the waters.

Vñ_‘Uñ` _hm~mhm {ZJhrVm{Z gde: ‘& BpÝÐ`mUrÝÐ`mWä`ñVñ` àkm à{V{ðVm ‘&& 2.68 &&‘

tasmāt: therefore; yasya: of one’s; mahābāho: O mighty-armed one; nigṛhītāni: so curbed down; sarvaśaḥ: in all respects; indriyāṇi: the senses; indriyārthebhyaḥ: from the sense objects; tasya: his; prajñā: intelligence; pratiṣṭhitā: fixed

2.68 O Mighty-armed one, his knowledge is therefore steady whose senses are completely detached from sense objects.

`m {Zem gd^VmZm Vñ`m OmJ{V g`_r ‘& `ñ`m OmJ{V ^Vm{Z gm {Zem ní`Vm _Z: ‘&& 2.69 &&

yā: what; niśā: is night; sarva: all; bhūtānām: of living entities; tasyām: in that; jāgarti: wakeful; saṁyamī: the self-controlled; yasyām: in which; jāgrati: awake; bhūtāni: all beings; sā: that is; niśā: night; paśyataḥ: for the seer; muneḥ: for the sage

2.69 The self-controlled man lies awake in that which is night to all beings. That in which all beings are awake is the night for the sage who sees.

Amn`_mU_Mbà{Vð g_Ð_mn: à{depÝV `ÛV‘& VÛËHm_m ` à{depÝV gd g empÝV_mnm{V Z Hm_H$m_r ‘&& 2.70 &&‘

āpūryamāṇam: always filled; acalapratiṣṭhaṁ: steadily established; samudram: the ocean; āpaḥ: water; praviśanti: enter; yadvat: as; tadvat: so; kāmāḥ: desires; yaṁ: one; praviśanti: enter; sarve: all; saḥ: that person; śāntim: peace; āpnoti: achieves; na: not; kāmakāmī: one who cherishes longings

2.70 Just as all waters enter the ocean, he attains peace into whom all desires enter, which when filled from all sides, remains unmoved; not the desirer of desires.

vihāya: after giving up; kāmān: desires for sense gratification; yaḥ: the person; sarvān: all; pumān: a person; carati: moves; niḥspṛhaḥ: desireless; nir mamaḥ: without a sense of proprietorship; nir ahaṁkāraḥ: without false ego; saḥ: he; śāntim: peace; adhigacchati: attains

2.71 The man who moves about abandoning all desires, without longing, without the sense of I and mine, attains peace.

eṣā: this; brāhmī: God-realised soul; sthitiḥ: situation; pārtha: O son of Pritha; na: not; enāṁ: this; prāpya: after achieving; vimuhyati: get deluded; sthitvā: being so situated; asyām: in this state; antakāle: at the end of life; api: also; brahma nirvāṇam: passing into one with the ultimate Reality; ṛcchati: attains

2.72 O Partha, this is the state of Brahman; none is deluded after attaining this. Even at the end of life, one attains oneness with Brahman when established in this state.

B{V Ir_ØJdòrVmgn{ZfËg ~÷{dÚm`m `mJemó IrH$îUmOZgdmX gmL»`^mJn Zm_ {ÛVr`m@Ü`m`: ï&&2ï&&

In the Upaniṣad of the Bhagavad gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the second discourse designated: