Bhagavad Gita-Chapter 2 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 2 All Verses with Meaning and Audio

सञ्जय उवाच ।
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ २-१॥

sañjaya uvāca
taṃ tathā kṛpayāviṣṭam aśrupūrṇākulekṣaṇam
viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ 2-1

Sanjaya said: To him who was thus overcome with pity and despondency, with eyes full of tears and agitated, Madhusudana spoke these words.

श्रीभगवानुवाच ।
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २-२॥

śrībhagavānuvāca
kutastvā kaśmalamidaṃ viṣame samupasthitam
anāryajuṣṭamasvargyamakīrtikaramarjuna 2-2

The Blessed Lord said: Whence is this perilous condition come upon thee, this dejection, un-Aryan-like, heaven-excluding, disgraceful, O Arjuna?

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ २-३॥

klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate
kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa 2-3

Yield not to impotence, O Partha! It does not befit thee, Cast off this mean weakness of heart! Stand up, O Parantapa (O scorcher of foes) !

अर्जुन उवाच ।
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ २-४॥

arjuna uvāca
kathaṃ bhīṣmamahaṃ saṅkhye droṇaṃ ca madhusūdana
iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana 2-4

Arjuna said: How, O Madhusudana, shall I, in battle, fight with arrows against Bhishma and Drona, who are fit to be worshipped, O destroyer of enemies!

गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ २-५॥

gurūnahatvā hi mahānubhāvān
śreyo bhoktuṃ bhaikṣyamapīha loke
hatvārthakāmāṃstu gurūnihaiva
bhuñjīya bhogān rudhirapradigdhān 2-5

Better indeed, in this world, is to eat even the bread of beggary than to slay the most noble of teachers. But, if I kill them, even in this world, all my enjoyments of wealth and desires will be stained with blood.

न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषाम-
स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २-६॥

na caitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ
yāneva hatvā na jijīviṣāma-
ste’vasthitāḥ pramukhe dhārtarāṣṭrāḥ 2-6

I can scarcely say which will be better, that we should conquer them or that they should conquer us. Even the sons of Dhritarashtra, after slaying whom we do not wish to live, stand facing us.

कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ २-७॥

kārpaṇyadoṣopahatasvabhāvaḥ
pṛcchāmi tvāṃ dharmasammūḍhacetāḥ
yacchreyaḥ syānniścitaṃ brūhi tanme
śiṣyaste’haṃ śādhi māṃ tvāṃ prapannam 2-7

My heart is overpowered by the taint of pity; my mind is confused as to duty. I ask Thee. Tell me decisively what is good for me. I am Thy disciple. Instruct me, who have taken refuge in Thee.

न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् ॥ २-८॥

na hi prapaśyāmi mamāpanudyād
yacchokamucchoṣaṇamindriyāṇām
avāpya bhūmāvasapatnamṛddhaṃ
rājyaṃ surāṇāmapi cādhipatyam 2-8

I do not see that it would remove this sorrow that burns up my senses, even if I should attain prosperous and unrivalled dominion on earth, or even Lordship over the gods.

सञ्जय उवाच ।
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ २-९॥

sañjaya uvāca
evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapa
na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha 2-9

Sanjaya said: Having spoken thus to Hrishikesha, Gudakesha, the destroyer of foes, said to Govinda: I will not fight ; and became silent.

तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ २-१०॥

tamuvāca hṛṣīkeśaḥ prahasanniva bhārata
senayorubhayormadhye viṣīdantamidaṃ vacaḥ 2-10

To him who was despondent in the midst of the two armies, Hrishikesha, as if smiling, O Bharata, spoke these words.

श्रीभगवानुवाच ।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २-११॥

śrībhagavānuvāca
aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase
gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ 2-11

The Blessed Lord said: You have grieved for those that should not be grieved for; yet, you speak words of wisdom. 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 ॥ २-१२॥

na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param 2-12

It is not that at any time (in the past) , indeed, was I not, nor were you, nor these rulers of men. Nor, verily, shall we all ever cease to be hereafter.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्ति र्धीरस्तत्र न मुह्यति ॥ २-१३॥

dehino’sminyathā dehe kaumāraṃ yauvanaṃ jarā
tathā dehāntaraprāptir dhīrastatra na muhyati 2-13

Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does he pass into another body; the firm man does not grieve at it.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्या स्तांस्तितिक्षस्व भारत ॥ २-१४॥

mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ
āgamāpāyino’nityā stāṃstitikṣasva bhārata 2-14

The contacts of senses with objects, O son of Kunti, which cause heat and cold, pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, O descendant of Bharata.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २-१५॥

yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha
samaduḥkhasukhaṃ dhīraṃ so’mṛtatvāya kalpate 2-15

That firm man whom, surely, these afflict not, O chief among men, to whom pleasure and pain are the same, is fit for realising the Immortality of the Self.

नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्त स्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥

nāsato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayorapi dṛṣṭo’ntas tvanayostattvadarśibhiḥ 2-16

The unreal has no being; there is no non-being of the Real; the truth about both these has been seen by the Knowers of the Truth (or the Seers of the Essence) .

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ २-१७॥

avināśi tu tadviddhi yena sarvamidaṃ tatam
vināśamavyayasyāsya na kaścitkartumarhati 2-17

Know That to be Indestructible by which all this is pervaded. None can cause the destruction of That — the Imperishable.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २-१८॥

antavanta ime dehā nityasyoktāḥ śarīriṇaḥ
anāśino’prameyasya tasmādyudhyasva bhārata 2-18

They have an end, it is said, these bodies of the embodied-Self. The Self is Eternal, Indestructible, Incomprehensible. Therefore, fight, O Bharata.

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ २-१९॥

ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam
ubhau tau na vijānīto nāyaṃ hanti na hanyate 2-19

He who takes the Self to be the slayer and he who thinks He is slain, neither of these knows. He slays not, nor in He slain.

न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ २-२०॥

na jāyate mriyate vā kadācin
nāyaṃ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato’yaṃ purāṇo
na hanyate hanyamāne śarīre 2-20

He is not born, nor does He ever die; after having been, He again ceases not to be; Unborn, Eternal, Changeless and Ancient, He is not killed when the body is killed.

वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २-२१॥

vedāvināśinaṃ nityaṃ ya enamajamavyayam
kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam 2-21

Whosoever knows Him to be Indestructible, Eternal, Unborn, and Inexhaustible, how can that man slay, O Partha, or cause others to be slain?

वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही ॥ २-२२॥

vāsāṃsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro’parāṇi
tathā śarīrāṇi vihāya jīrṇā-
nyanyāni saṃyāti navāni dehī 2-22

Just as a man casts off his worn out clothes and puts on new ones, so also the embodied-Self casts off its worn out bodies and enters others which are new.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २-२३॥

nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ
na cainaṃ kledayantyāpo na śoṣayati mārutaḥ 2-23

Weapons cleave It not, fire burns It not, water moistens It not, wind dries It not.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४॥

acchedyo’yamadāhyo’yamakledyo’śoṣya eva ca
nityaḥ sarvagataḥ sthāṇuracalo’yaṃ sanātanaḥ 2-24

This Self cannot be cut, nor burnt, nor moistened, nor dried up. It is eternal, all-pervading, stable immovable and ancient.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २-२५॥

avyakto’yamacintyo’yamavikāryo’yamucyate
tasmādevaṃ viditvainaṃ nānuśocitumarhasi 2-25

This (Self) is said to be Unmanifest, Unthinkable and Unchangeable. Therefore, knowing This to be such, you should not grieve.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २-२६॥

atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam
tathāpi tvaṃ mahābāho naivaṃ śocitumarhasi 2-26

But even if you think of Him as being constantly born and constantly dying, even then, O mighty-armed, you should not grieve.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २-२७॥

jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca
tasmādaparihārye’rthe na tvaṃ śocitumarhasi 2-27

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

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २-२८॥

avyaktādīni bhūtāni vyaktamadhyāni bhārata
avyaktanidhanānyeva tatra kā paridevanā 2-28

Beings unmanifest in the beginning, and unmanifest again in their end seem to be manifest in the middle, O Bharata. What then is there to grieve about?

आश्चर्यवत्पश्यति कश्चिदेन-
माश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः श‍ृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९॥

āścaryavatpaśyati kaścidena-
māścaryavadvadati tathaiva cānyaḥ
āścaryavaccainamanyaḥ śṛṇoti
śrutvāpyenaṃ veda na caiva kaścit 2-29

One sees This as a wonder; another speaks of This as a wonder; another hears of This as a wonder; yet, having heard none understands This at all!

देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २-३०॥

dehī nityamavadhyo’yaṃ dehe sarvasya bhārata
tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi 2-30

This, the Indweller in the body of everyone is ever indestructible, O Bharata; and, therefore, you should not grieve for any creature.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २-३१॥

svadharmamapi cāvekṣya na vikampitumarhasi
dharmyāddhi yuddhācchreyo’nyatkṣatriyasya na vidyate 2-31

Further, looking at thine own duty thou oughtest not to waver, for there is nothing higher for a KSHATRIYA than a righteous war.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २-३२॥

yadṛcchayā copapannaṃ svargadvāramapāvṛtam
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam 2-32

Happy indeed are the KSHATRIYAS, O Partha, who are called to fight in such a battle, that comes of itself as an open-door to heaven.

अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ २-३३॥

atha cettvamimaṃ dharmyaṃ saṅgrāmaṃ na kariṣyasi
tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi 2-33

But, if you will not fight this righteous war, then, having abandoned your own duty and fame, you shall incur sin.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ २-३४॥

akīrtiṃ cāpi bhūtāni kathayiṣyanti te’vyayām
sambhāvitasya cākīrtirmaraṇādatiricyate 2-34

People too, will recount your everlasting dishonour; and to one who has been honoured, dishonour is more than death.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ २-३५॥

bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ
yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam 2-35

The great battalion commanders will think that you have withdrawn from the battle through fear; and you will be looked down upon by them who had thought much of you and your heroism in the past.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ २-३६॥

avācyavādāṃśca bahūnvadiṣyanti tavāhitāḥ
nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim 2-36

And many unspeakable words will your enemies speak cavilling about your powers. What can be more painful than this?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ २-३७॥

hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm
tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ 2-37

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

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ २-३८॥

sukhaduḥkhe same kṛtvā lābhālābhau jayājayau
tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi 2-38

Having made — pleasure and pain, gain and loss, victory and defeat — the same, engage in battle for the sake of battle; thus you shall not incur sin.

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां श‍ृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ २-३९॥

eṣā te’bhihitā sāṅkhye buddhiryoge tvimāṃ śṛṇu
buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi 2-39

This, which has been taught to thee, is wisdom concerning SANKHYA. Now listen to the wisdom concerning YOGA, having known which, O Partha, you shall cast off the bonds-of-action.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ २-४०॥

nehābhikramanāśo’sti pratyavāyo na vidyate
svalpamapyasya dharmasya trāyate mahato bhayāt 2-40

In this there is no loss of effort, nor is there any harm (production of contrary results) . Even a little of this knowledge, even a little practice of the YOGA, protects one from the great fear.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २-४१॥

vyavasāyātmikā buddhirekeha kurunandana
bahuśākhā hyanantāśca buddhayo’vyavasāyinām 2-41

Here, O Joy of the Kurus, Kurunandana, there is but a single-pointed determination; many-branched and endless are the thoughts of the irresolute.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २-४२॥

yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ
vedavādaratāḥ pārtha nānyadastīti vādinaḥ 2-42

Flowery speech is uttered by the unwise, taking pleasure in the eulogising words of VEDAS, O Partha, saying, There is nothing else.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २-४३॥

kāmātmānaḥ svargaparā janmakarmaphalapradām
kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati 2-43

Full of desires, having heaven as their goal, they utter flowery words, which promise new birth as the reward of their actions, and prescribe various specific actions for the attainment of pleasure and Lordship.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २-४४॥

bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām
vyavasāyātmikā buddhiḥ samādhau na vidhīyate 2-44

For, those who cling to joy and Lordship, whose minds are drawn away by such teaching, are neither determinate and resolute nor are they fit for steady meditation and SAMADHI.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ २-४५॥

traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna
nirdvandvo nityasattvastho niryogakṣema ātmavān 2-45

The VEDAS deal with the three attributes; be you above these three attributes (GUNAS) , O Arjuna, free yourself from the pairs-of-opposites, and ever remain in the SATTWA (goodness) , freed from all thoughts of acquisition and preservation, and be established in the Self.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ २-४६॥

yāvānartha udapāne sarvataḥ samplutodake
tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ 2-46

To the BRAHMANA who has known the Self, all the VEDAS are of so much use, as is a reservoir of water in a place where there is flood everywhere.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २-४७॥

karmaṇyevādhikāraste mā phaleṣu kadācana
mā karmaphalaheturbhūrmā te saṅgo’stvakarmaṇi 2-47

Thy right is to work only, but never to its fruits; let not the fruit-of-action be thy motive, nor let thy attachment be to inaction.

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ २-४८॥

yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya
siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate 2-48

Perform action, O Dhananjaya, abandoning attachment, being steadfast in YOGA, and balanced in success and failure. Evenness of mind is called YOGA.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ २-४९॥

dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya
buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ 2-49

Far lower than the YOGA -of-wisdom is action, O Dhananjaya. Seek thou refuge in wisdom; wretched are they whose motive is the fruit.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २-५०॥

buddhiyukto jahātīha ubhe sukṛtaduṣkṛte
tasmādyogāya yujyasva yogaḥ karmasu kauśalam 2-50

Endowed with the Wisdom of evenness-of-mind, one casts off in this life both good deeds and evil deeds; therefore, devote yourself to YOGA, Skill in action is YOGA.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ २-५१॥

karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ
janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam 2-51

The wise, possessed of knowledge, having abandoned the fruits of their actions, freed from the fetters of birth, go to the State which is beyond all evil.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ २-५२॥

yadā te mohakalilaṃ buddhirvyatitariṣyati
tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca 2-52

When your intellect crosses beyond the mire of delusion, then you shall attain to indifference as to what has been heard and what is yet to be heard.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २-५३॥

śrutivipratipannā te yadā sthāsyati niścalā
samādhāvacalā buddhistadā yogamavāpsyasi 2-53

When your intellect, though perplexed by what you have heard, shall stand immovable and steady in the Self, then you shall attain Self-realisation.

अर्जुन उवाच ।
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ २-५४॥

arjuna uvāca
sthitaprajñasya kā bhāṣā samādhisthasya keśava
sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim 2-54

Arjuna said: What, O Keshava, is the description of him who has steady Wisdom and who is merged in the Superconscious state? How does one of steady Wisdom speak, how does he sit, how does he walk?

श्रीभगवानुवाच ।
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ २-५५॥

śrībhagavānuvāca
prajahāti yadā kāmānsarvānpārtha manogatān
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate 2-55

The Blessed Lord said: When a man completely casts off, O Partha, all the desires of the mind, and is satisfied in the Self by the Self, then is he said to be one of steady Wisdom.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ २-५६॥

duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate 2-56

He whose mind is not shaken by adversity, and who in prosperity does not hanker after pleasures, who is free from attachment, fear and anger, is called a Sage-of-Steady-Wisdom.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ २-५७॥

yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā 2-57

He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his Wisdom is fixed.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-५८॥

yadā saṃharate cāyaṃ kūrmo’ṅgānīva sarvaśaḥ
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā 2-58

When, like the tortoise which withdraws its limbs from all sides, he withdraws his senses from the sense-objects then his Wisdom becomes steady.

विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ २-५९॥

viṣayā vinivartante nirāhārasya dehinaḥ
rasavarjaṃ raso’pyasya paraṃ dṛṣṭvā nivartate 2-59

The objects of the senses turn away from the abstinent man leaving the longing (behind) ; but his longing also leaves him on seeing the Supreme.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ २-६०॥

yatato hyapi kaunteya puruṣasya vipaścitaḥ
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ 2-60

The turbulent senses, O son of Kunti, do violently carry away the mind of a wise-man, though he be striving (to control them) .

तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ २-६१॥

tāni sarvāṇi saṃyamya yukta āsīta matparaḥ
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā 2-61

Having restrained them all, he should sit steadfast, intent on Me; his Wisdom is steady, whose senses are under control.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ २-६२॥

dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate
saṅgātsañjāyate kāmaḥ kāmātkrodho’bhijāyate 2-62

When a man thinks of objects, attachment for them arises; from attachment desire is born; from desire arises anger

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ २-६३॥

krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ
smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati 2-63

From anger comes delusion ; from delusion loss of memory ; from loss of memory the destruction of discrimination ; from destruction of discrimination he perishes.

रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् । orवियुक्तैस्तु
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ २-६४॥

rāgadveṣavimuktaistu viṣayānindriyaiścaran . orviyuktais
ātmavaśyairvidheyātmā prasādamadhigacchati 2-64

But the self-controlled man, moving among objects, with his senses under restraint, and free from both attraction and repulsion, attains peace.

प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ २-६५॥

prasāde sarvaduḥkhānāṃ hānirasyopajāyate
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate 2-65

In that peace all pains are destroyed; for, the intellect of the tranquil-minded soon becomes steady.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ २-६६॥

nāsti buddhirayuktasya na cāyuktasya bhāvanā
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham 2-66

There is no knowledge (of the Self) to the unsteady; and to the unsteady no meditation; and to the unmeditative no peace; to the peaceless, how can there be happiness?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ २-६७॥

indriyāṇāṃ hi caratāṃ yanmano’nuvidhīyate
tadasya harati prajñāṃ vāyurnāvamivāmbhasi 2-67

For, the mind, which follows in the wake of the wandering senses, carries away his discrimination, as the wind carries away a boat on the waters.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-६८॥

tasmādyasya mahābāho nigṛhītāni sarvaśaḥ
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā 2-68

Therefore, O Mighty-armed, his knowledge is steady whose senses are completely restrained from sense-objects.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ २-६९॥

yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ 2-69

That which is night to all beings, in that the self-controlled man keeps awake; where all beings are awake, that is the night for the Sage (MUNI) who sees.

आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी ॥ २-७०॥

āpūryamāṇamacalapratiṣṭhaṃ
samudramāpaḥ praviśanti yadvat
tadvatkāmā yaṃ praviśanti sarve
sa śāntimāpnoti na kāmakāmī 2-70

He attains Peace into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unmoved; but not the desirer of desires.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ २-७१॥

vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati 2-71

That man attains peace who, abandoning all desires, moves about without longing, without the sense of ‘l-ness’ and ‘my-ness. ‘

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ २-७२॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
साङ्ख्ययोगो नाम द्वितीयोऽध्यायः ॥ २॥

eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati
sthitvāsyāmantakāle’pi brahmanirvāṇamṛcchati 2-72

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
sāṅkhyayogo nāma dvitīyo’dhyāyaḥ 2

This is the BRAHMIC -state, O Son of Pritha. Attaining this, none is deluded. Being established therein, even at the end of life, one attains to oneness with BRAHMAN.

Description

Bhagavad Gita Chapter 2 Summary

Sankhya Yoga – The Yoga of Knowledge

Arjuna acknowledges in the opening few verses that he is confused about his duty and surrenders to the Lord to instruct him about what is good for him. Thereafter, the Lord begins His teaching and by the end of the chapter, we get an exhaustive summary of the entire philosophical content of the Gita. Below are the main themes of Chapter 2:

Verses 1 – 10
Arjunaśaraṇāgati – Arjuna realizes the depth of his problem and knows he cannot solve it by himself. These verses describe Arjuna’s attitude of surrender towards his Guru, Lord Krishna.

Verses 11 – 38
Sāṅkhya-Yoga – Lord Krishna expounds the highest knowledge about the nature of the immortal Self and the impermanence of all other things, including the body and the world.

Verses 39 – 53
Karma-Yoga – Lord Krishna stresses the importance of doing one’s duty and the way to perform such duty, the way to be a true Karma Yogi through discrimination, dispassion, equanimity and skill in action. Then he glorifies Karma Yoga as a way to come to Sankhya Yoga.

Verses 54 – 72
Sthitaprajñatva-upāya and Sthitaprajña-lakṣaṇa – The Lord describes the characteristics of the one who is firmly established in the Self (Sthitaprajña) and highlights the Sadhanas or practices required to attain such a state, where one lives as a Jivan Mukta.

Gita Chapter 2 – Commentary by Swami Paramarthananda

Background

In the first chapter, Arjuna was shown to be completely immersed in grief (śoka) caused by attachment (rāga) and delusion (moha). Independently analyzing the problem, he comes to the conclusion that withdrawing from the war is the only solution.

In the beginning of the second chapter we see the turning point in Arjuna. Chastised by Krishna

(2, 3), Arjuna analyses the situation further. This leads to the two important discoveries:

1. His weakness of attachment is a fundamental problem which cannot be solved by superficial methods (9).
2. He has to surrender completely to a guru to get out of this fundamental problem (8).

Thus, Arjuna becomes a śiṣya by surrendering to Lord Krishna. Naturally, Krishna also becomes a guru. Now that the guru-śiṣya relationship has been struck, the teaching can begin (10).

[Once a human being discovers a seeker in him, the guru will be right in front. The vedaantic teaching can take place only between a guru and śiṣya.]

Krishna straightway attacks Arjuna’s idea that war is going to harm Bhīṣma or himself. He points out that all the problems of Arjuna are because of delusion caused by ignorance, for wise men never have a problem (11). Thereafter, Krishna gives different reasons to establish that Arjuna has to fight this war:

1. From the stand point of true nature of Ātmā (ādhyātmika-dṛśṭi), Bhīṣma and others are immortal. Ātmā is never subject to changes in spite of the changes of the body. It is neither a doer nor an enjoyer. Hence, neither is Arjuna a slayer nor is Bhīṣma slain. So, why should he resist to fight? (12 to 25). Even if the Ātmā is impermanent, Arjuna should not lament. Whatever appears will have to disappear and whatever disappears will appear. Hence, one should learn to accept the change. [In fact, change is the beauty of the creation. It looks ugly when our outlook is partial or selfish.] Hence, why should Arjuna grieve for the physical separation from Bhīṣma and others which is inevitable in life? (26 to 30).

2. From the stand point of Kṣatriya’s duty (dhārmika-dṛśṭi), Arjuna can fight if it is necessary to establish order. A kṣatriya must look at the problem not from personal stand point, but from social stand point (31). Hence, why should Arjuna hesitate to fight for a righteous cause? A righteous war is a door to heaven for a kṣatriya (32). If Arjuna avoids war, not only he be shirking his duty and losing heaven, but he will positively incur sin (33). For avoiding sin, at least, Arjuna should fight.

3. Looking at the situation from worldly angle (laukika-dṛśṭi), Arjuna should not withdraw from the war. He will be called a coward by everyone (including the future generation) (34, 36). Shouldn’t Arjuna fight to protect his reputation?

With these arguments, Lord persuades Arjuna to fight (37, 38) and concludes the first part of his teaching. He calls this sāṅkhya-yoga (39). [In fact, the first argument which deals with the nature of the Ātmā and the body (ātma-anātma-viveka) alone is the sāṅkhya-yoga.] Hereafter, the Lord enters into buddhi-yoga (karma-yoga). [Though sāṅkhya-yoga is the true solution for sorrow, many are not fit to gain it because of the false idea (moha) that worldly pursuits can solve the problem. So, initially, one has to be allowed to pursue worldly ends. By this, one should discover for oneself that actions and their results cannot give permanent satisfaction. This is dispassion. A dispassionate mind can pursue sāṅkhya-yoga. Thus karma-yoga is introduced as a means to come to sāṅkhya-yoga.]

First, the Lord describes the glory of karma-yoga (40 to 46). Then comes the principle of karma-yoga. One can choose one’s action but never the result. The result is dependent on the laws of action. The other factors of the world, known and unknown, may bring a totally unexpected result. One cannot avoid that. Yet inaction will not be a solution (47). No one can completely know the laws of action. Hence, actions are often imperfect in spite of effort. So, one should ever be ready for any result. One can hope for the best, but should be prepared for the worst. When one acts with the above understanding, success and failure lose their capacity to shake him. One does not react, because he is not caught unawares. This equanimity in action is yoga (48). Thus, one can convert the binding karma into a valid teacher. This is skill in action (50). A tranquil mind will soon shed its false value attributed to the world and turns towards the Ātmā (52). When, through Self-knowledge, one gets established in the peaceful Ātmā, he attains liberation (53).

Now, Arjuna becomes curious to know the characteristics of a person who is firmly established in Self-knowledge (sthitaprajña) (54). Krishna answers Arjuna’s question and gives the means of stabilizing the knowledge.

Knowledge cannot be fruitful unless it is stabilized and assimilated. For this, Krishna talks about two important sādhanas (58 to 68). They are the control of the mind and the sense organs and contemplation upon the teaching. By this, the knowledge sets (61). On the other hand, if these are not practiced, the mind and the sense organs will drag a person to the field of sense objects and gradually pull him down spiritually (62, 63).

Talking about the characteristics of a wise man, the Lord points out that the man of Self-knowledge is always satisfied with himself and consequently, he is free from all desires (55). He is independent of the world to be happy. Naturally, he is free from attachment, hatred, desire, anger, fear, elation, depression etc. (56, 57). Though living in the same world, he enjoys a freedom and contentment which is unknown to others. Thus, if the ignorant man can be said to be in darkness with regards to the Ātmā, the wise man is in broad daylight of the Ātmā

(69). The best comparison for the wise man’s mind is the ocean. The ocean is independently full and is unaffected by the rivers, entering or not entering, dirty or clean. Similarly, the wise man’s mind is independently full. It is undisturbed by the favourable and unfavourable experiences, entering or not entering (70). Krishna concludes this topic by glorifying this state as the Brāhmī-state, reaching which one does not get deluded again. He lives life as a jīvan-mukta (liberated while living) even at the far end of this journey. After death, he becomes one with Brahman (nirvāṇam) which is called videha-mukti.

Gita 2nd Chapter – Main Points

Arjunaśaraṇāgati: 1 to 10
Sāṅkhya-yoga: 11 to 38
Karma-yoga: 39 to 53
Sthitaprajñatva-upāya and sthitaprajña-lakṣaṇa: 54 to 72

Since sāṅkhya-yoga is the main topic, this chapter is aptly called Sāṅkhya-yoga.

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 2 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 2 All Verses Easy Chanting with Audio and Meaning, Lyrics

Bhagavad Gita-Chapter 02 All Verses with Meaning and Audio

Bhagavad Gita-Chapter 02 All Verses with Meaning and Audio