Khushal Jethava Gita Gyan · Chapter 2 of 18
सांख्ययोग
The Yoga of Knowledge · 72 verses
Arjuna, in tears, asks to be taught. Krishna smiles and the Gita begins: the Self that is never born and never dies, the duty that is yours alone, the art of acting without clinging to results, and the portrait of a person whose wisdom stays steady. Chapter 2 holds the whole Gita in miniature.
Verses 2.1–2.10
Krishna's first words are a challenge, not comfort. Arjuna argues back, then breaks open and becomes a student. "I will not fight," he says, and falls silent.
Sanjaya said
तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥
taṃ tathā kṛpayā'viṣṭamaśrupūrṇākulekṣaṇam
viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ
To Arjuna, overwhelmed by pity, his eyes full of tears and his heart sinking, Madhusudana spoke these words.
Krishna said
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥
kutastvā kaśmalamidaṃ viṣame samupasthitam
anāryajuṣṭamasvargyamakīrtikaramarjuna
Arjuna, where has this weakness come from at such a moment? It does not befit a noble person, and it leads neither to heaven nor to honour.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥
klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate
kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa
Do not give in to this unmanliness, Partha; it does not suit you. Throw off this petty weakness of heart and stand up, scorcher of foes.
Arjuna said
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥
kathaṃ bhīṣmamahaṃ saṃkhye droṇaṃ ca madhusūdana
iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana
Madhusudana, how can I shoot arrows in battle at Bhishma and Drona? They deserve my reverence, slayer of foes.
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके।
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥
gurūnahatvā hi mahānubhāvān
śreyo bhoktuṃ bhaikṣyamapīha loke
hatvārthakāmāṃstu gurūnihaiva
bhuñjīya bhogān rudhirapradigdhān
It would be better to live in this world on alms than to kill these noble teachers. If I killed them, every pleasure and every gain I enjoyed here would be stained with blood.
न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः।
यानेव हत्वा न जिजीविषाम
स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥
na caitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ
yāneva hatvā na jijīviṣāma
ste'vasthitāḥ pramukhe dhārtarāṣṭrāḥ
We do not even know which is better for us, that we conquer them or that they conquer us. The sons of Dhritarashtra stand before us; if we kill them, we would not want to live.
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसंमूढचेताः।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥
kārpaṇyadoṣopahatasvabhāvaḥ
pṛcchāmi tvāṃ dharmasaṃmūḍhacetāḥ
yacchreyaḥ syānniścitaṃ brūhi tanme
śiṣyaste'haṃ śādhi māṃ tvāṃ prapannam
My nature is overcome by weakness and pity, and my mind is confused about my duty. I ask you: tell me for certain what is best. I am your disciple and I have come to you for refuge. Teach me.
न हि प्रपश्यामि ममापनुद्या
द्यच्छोकमुच्छोषणमिन्द्रियाणाम्।
अवाप्य भूमावसपत्नमृद्धम्
राज्यं सुराणामपि चाधिपत्यम् ॥
na hi prapaśyāmi mamāpanudyā
dyacchokamucchoṣaṇamindriyāṇām
avāpya bhūmāvasapatnamṛddham
rājyaṃ surāṇāmapi cādhipatyam
I see nothing that could drive away this grief that is drying up my senses, not even an unrivalled, prosperous kingdom on earth or lordship over the gods.
Sanjaya said
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥
evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapa
na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha
Having said this to Krishna, Arjuna, the scorcher of foes, told Govinda, "I will not fight," and fell silent.
तमुवाच हृषीकेशः प्रहसन्निव भारत।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata
senayorubhayormadhye viṣīdantamidaṃ vacaḥ
Then, between the two armies, Krishna, as if smiling, spoke these words to the grieving Arjuna.
Verses 2.11–2.30
Krishna begins with the eternal Self: never born, never dying, untouched by weapons, fire, water or wind. Bodies change like clothes; the one who wears them does not.
Krishna said
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥
aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase
gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ
You grieve for those who need no grief, and yet you speak words that sound wise. The wise grieve neither for the living nor for the dead.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param
There was never a time when I did not exist, nor you, nor these kings; and there will never be a time when any of us ceases to be.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥
dehino'sminyathā dehe kaumāraṃ yauvanaṃ jarā
tathā dehāntaraprāptirdhīrastatra na muhyati
Just as the soul passes through childhood, youth and old age in this body, so it passes into another body. The steady are not confused by this.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ
āgamāpāyino'nityāstāṃstitikṣasva bhārata
Contact of the senses with their objects brings cold and heat, pleasure and pain. They come and go and do not last. Bear them patiently, Arjuna.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha
samaduḥkhasukhaṃ dhīraṃ so'mṛtatvāya kalpate
The person these do not disturb, who stays the same in pleasure and pain, steady and wise, is fit for immortality.
नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥
nāsato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ
The unreal never comes to be, and the real never stops being. Those who see the truth have understood both.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति ॥
avināśi tu tadviddhi yena sarvamidaṃ tatam
vināśamavyayasyāsya na kaścit kartumarhati
Know that what pervades this whole body is indestructible. No one can destroy what is imperishable.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ
anāśino'prameyasya tasmādyudhyasva bhārata
These bodies of the eternal, indestructible and immeasurable soul are said to come to an end. Therefore fight, Arjuna.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥
ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam
ubhau tau na vijānīto nāyaṃ hanti na hanyate
One who thinks the soul is a killer, and one who thinks it is killed, both fail to understand. It neither kills nor is killed.
न जायते म्रियते वा कदाचि
न्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥
na jāyate mriyate vā kadāci
nnāyaṃ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato'yaṃ purāṇo
na hanyate hanyamāne śarīre
The soul is never born and never dies. It did not come into being and will not stop being. Unborn, eternal, everlasting and ancient, it is not killed when the body is killed.
वेदाविनाशिनं नित्यं य एनमजमव्ययम्।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥
vedāvināśinaṃ nityaṃ ya enamajamavyayam
kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam
Partha, how could one who knows the soul to be indestructible, eternal, unborn and unchanging kill anyone, or make anyone kill?
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि।
तथा शरीराणि विहाय जीर्णा
न्यन्यानि संयाति नवानि देही ॥
vāsāṃsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro'parāṇi
tathā śarīrāṇi vihāya jīrṇā
nyanyāni saṃyāti navāni dehī
Just as a person throws away worn-out clothes and puts on new ones, the soul throws away worn-out bodies and enters new ones.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥
nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ
na cainaṃ kledayantyāpo na śoṣayati mārutaḥ
Weapons cannot cut it, fire cannot burn it, water cannot wet it and wind cannot dry it.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥
acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca
nityaḥ sarvagataḥ sthāṇuracalo'yaṃ sanātanaḥ
It cannot be cut, burned, wetted or dried. It is eternal, present everywhere, stable, unmoving and timeless.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥
avyakto'yamacintyo'yamavikāryo'yamucyate
tasmādevaṃ viditvainaṃ nānuśocitumarhasi
It is called unmanifest, beyond thought and unchanging. Knowing it to be so, you should not grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥
atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam
tathāpi tvaṃ mahābāho naivaṃ śocitumarhasi
And even if you think the soul is constantly born and constantly dies, mighty-armed one, you still have no reason to grieve.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥
jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca
tasmādaparihārye'rthe na tvaṃ śocitumarhasi
Death is certain for whoever is born, and birth is certain for whoever dies. So you should not grieve over what cannot be avoided.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥
avyaktādīni bhūtāni vyaktamadhyāni bhārata
avyaktanidhanānyeva tatra kā paridevanā
Beings are unmanifest before birth, manifest in the middle, and unmanifest again at death. What is there to mourn, Arjuna?
आश्चर्यवत्पश्यति कश्चिदेन
माश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः श्रृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित् ॥
āścaryavatpaśyati kaścidena
māścaryavadvadati tathaiva cānyaḥ
āścaryavaccainamanyaḥ śrṛṇoti
śrutvāpyenaṃ veda na caiva kaścit
Some see the soul as a wonder, some speak of it as a wonder, and some hear of it as a wonder; yet even after hearing, no one truly knows it.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥
dehī nityamavadhyo'yaṃ dehe sarvasya bhārata
tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi
The soul that lives in every body can never be killed, Arjuna. So you should not grieve for any being.
Verses 2.31–2.38
Then a practical turn: as a warrior, this fight is Arjuna's duty. Walking away would cost him his honour; meeting victory and defeat alike would free him from sin.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।
धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥
svadharmamapi cāvekṣya na vikampitumarhasi
dharmyāddhi yuddhāchreyo'nyatkṣatriyasya na vidyate
Considering your own duty as well, you should not waver. For a warrior there is nothing better than a war fought for what is right.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥
yadṛcchayā copapannaṃ svargadvāramapāvṛtam
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam
Fortunate are the warriors, Partha, to whom such a war comes unsought, like an open door to heaven.
अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥
atha caittvamimaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi
tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi
But if you refuse to fight this righteous war, you will give up your duty and your honour, and you will incur sin.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।
संभावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥
akīrtiṃ cāpi bhūtāni kathayiṣyanti te'vyayām
saṃbhāvitasya cākīrtirmaraṇādatiricyate
People will tell of your disgrace for ever, and for someone who has been honoured, disgrace is worse than death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥
bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ
yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam
The great warriors will think you fled the battle out of fear, and those who held you in high regard will think little of you.
अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥
avācyavādāṃśca bahūn vadiṣyanti tavāhitāḥ
nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim
Your enemies will say many unspeakable things, mocking your strength. What could be more painful than that?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥
hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm
tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ
If you are killed, you will reach heaven; if you win, you will enjoy the earth. So stand up, son of Kunti, determined to fight.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥
sukhaduḥkhe same kṛtvā lābhālābhau jayājayau
tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi
Treating pleasure and pain, gain and loss, victory and defeat alike, get ready for battle. That way you will incur no sin.
Verses 2.39–2.53
Now the heart of it: act, but let go of the fruits. Like a tree that gives its fruit away, do the work and release the result. Evenness of mind is yoga, and yoga is skill in action. Here is the verse this whole site is built on, 2.47.
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु।
बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥
eṣā te'bhihitā sāṃkhye buddhiryoge tvimāṃ śrṛṇu
buddhyāyukto yayā pārtha karmabandhaṃ prahāsyasi
I have explained this wisdom to you in terms of Sankhya; now hear it in terms of yoga. United with this understanding, Partha, you will break the bonds of karma.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥
nehābhikramanāśo'sti pratyavāyo na vidyate
svalpamapyasya dharmasya trāyate mahato bhayāt
On this path no effort is ever wasted and no harm is done. Even a little of this practice protects you from great fear.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥
vyavasāyātmikā buddhirekeha kurunandana
bahuśākhā hyanantāśca buddhayo'vyavasāyinām
Here the determined mind is focused on one thing, Arjuna; the thoughts of the undetermined are endless and branch in every direction.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ
vedavādaratāḥ pārtha nānyadastīti vādinaḥ
Those without discernment speak in flowery words, delighting in the letter of the Vedas and saying there is nothing more, Partha.
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥
kāmātmānaḥ svargaparā janmakarmaphalapradām
kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati
Full of desires and intent on heaven, they recommend many elaborate rites aimed at pleasure and power, which only bring rebirth as the fruit of action.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām
vyavasāyātmikā buddhiḥ samādhau na vidhīyate
For those attached to pleasure and power, whose minds are carried away by such talk, the determined, focused mind does not arise in meditation.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna
nirdvandvo nityasattvastho niryogakṣema ātmavān
The Vedas deal with the three qualities of nature. Rise above them, Arjuna: free from the pairs of opposites, always grounded in truth, unconcerned with getting and keeping, and centred in the Self.
यावानर्थ उदपाने सर्वतः संप्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥
yāvānartha udapāne sarvataḥ saṃplutodake
tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ
To someone who knows Brahman, all the Vedas are as useful as a small pond in a land flooded with water on every side.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥
karmaṇyevādhikāraste mā phaleṣu kadācana
mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi
You have a right to your work, but never to its fruits. Do not let the fruits of action be your motive, and do not cling to inaction either.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya
siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate
Do your work grounded in yoga, Dhananjaya, letting go of attachment and staying even-minded in success and failure. This evenness of mind is called yoga.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥
dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya
buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ
Work done for its rewards is far below work guided by wisdom, Dhananjaya. Take refuge in that wisdom; those who work only for the fruits are to be pitied.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte
tasmādyogāya yujyasva yogaḥ karmasu kauśalam
One united with this wisdom leaves behind both good and bad deeds even in this life. So commit yourself to yoga: yoga is skill in action.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ
janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam
The wise, united with this understanding, let go of the fruits of action, are freed from the bonds of birth, and reach the state beyond all sorrow.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥
yadā te mohakalilaṃ buddhirvyatitariṣyati
tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca
When your understanding crosses the swamp of delusion, you will no longer care about what you have heard or what is still to be heard.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥
śrutivipratipannā te yadā sthāsyati niścalā
samādhāvacalā buddhistadā yogamavāpsyasi
When your understanding, unsettled by conflicting teachings, stands firm and unmoving in meditation, you will reach yoga.
Verses 2.54–2.61
Arjuna asks what a person of steady wisdom looks like. Krishna answers: content within, unshaken by sorrow or pleasure, and able to gather the senses in, the way a tortoise draws in its limbs.
Arjuna said
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥
sthitaprajñasya kā bhāṣā samādhisthasya keśava
sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim
Keshava, how would you describe someone whose wisdom is steady and who is absorbed in meditation? How does such a person speak, sit and walk?
Krishna said
प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥
prajahāti yadā kāmān sarvān pārtha manogatān
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate
When a person lets go of every desire of the mind, Partha, and is content in the Self through the Self, they are said to have steady wisdom.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate
One who is not shaken by sorrow, does not long for pleasure, and is free from attachment, fear and anger is called a sage of steady mind.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥
yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā
One who is unattached everywhere, who neither celebrates good fortune nor resents bad, has wisdom that is firmly established.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥
yadā saṃharate cāyaṃ kūrmo'ṅgānīva sarvaśaḥ
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā
When, like a tortoise drawing in its limbs, a person withdraws the senses from their objects, their wisdom is firmly established.
विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥
viṣayā vinivartante nirāhārasya dehinaḥ
rasavarjaṃ raso'pyasya paraṃ dṛṣṭvā nivartate
Sense objects fall away from one who abstains from them, but the taste for them remains; even that taste disappears once the Supreme is seen.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥
yatato hyapi kaunteya puruṣasya vipaścitaḥ
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ
The restless senses, son of Kunti, can forcibly carry away the mind even of a wise person who is striving for control.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā
Restraining them all, one should sit in yoga, devoted to Me. Whoever has their senses under control has steady wisdom.
Verses 2.62–2.72
Krishna traces how a mind falls (attachment, desire, anger, delusion, ruin) and how it is saved: discipline, calm, peace. The wise are like the ocean: rivers keep pouring in, and it stays full and still.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते ॥
dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate
saṅgāt saṃjāyate kāmaḥ kāmātkrodho'bhijāyate
When a person dwells on sense objects, attachment to them grows; from attachment comes desire, and from desire comes anger.
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥
krodhādbhavati saṃmohaḥ saṃmohātsmṛtivibhramaḥ
smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati
From anger comes delusion; from delusion, a confused memory; from a confused memory, the loss of reason; and when reason is lost, the person is ruined.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥
rāgadveṣaviyuktaistu viṣayānindriyaiścaran
ātmavaśyairvidheyātmā prasādamadhigacchati
But a disciplined person who moves among sense objects with senses under control, free from attraction and aversion, reaches inner calm.
प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥
prasāde sarvaduḥkhānāṃ hānirasyopajāyate
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate
In that calm all sorrows come to an end, and the understanding of the calm-hearted quickly becomes steady.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥
nāsti buddhirayuktasya na cāyuktasya bhāvanā
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham
One who is not disciplined has no wisdom and no focus; without focus there is no peace, and without peace, how can there be happiness?
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥
indriyāṇāṃ hi caratāṃ yanmano'nuvidhīyate
tadasya harati prajñāṃ vāyurnāvamivāmbhasi
Just as a strong wind sweeps a boat off course on the water, a mind that follows the wandering senses carries away one's wisdom.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā
So, mighty-armed one, the person whose senses are fully withdrawn from their objects has wisdom that is firmly established.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ
What is night for all beings is wakefulness for the self-disciplined; and what is wakefulness for all beings is night for the sage who truly sees.
आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी ॥
āpūryamāṇamacalapratiṣṭhaṃ
samudramāpaḥ praviśanti yadvat
tadvatkāmā yaṃ praviśanti sarve
sa śāntimāpnoti na kāmakāmī
Just as the ocean stays full and still while rivers keep flowing into it, the person into whom desires flow in the same way finds peace, not the one who chases desires.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहंकारः स शांतिमधिगच्छति ॥
vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ
nirmamo nirahaṃkāraḥ sa śāṃtimadhigacchati
Whoever lets go of all desires and lives free from longing, without the sense of "mine" and without ego, finds peace.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati
sthitvā'syāmantakāle'pi brahmanirvāṇamṛcchati
This is the state of Brahman, Partha. Having reached it, one is no longer deluded; established in it even at the time of death, one attains the peace of Brahman.