Bhagavad Gita · Chapter 2 of 18 · 72 verses
The Yoga of Knowledge
Sāṅkhya Yoga
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What this chapter teaches
Krishna teaches the immortal nature of the Self, the wisdom of action without attachment, and the portrait of the Sthitaprajña — the person of unwavering inner peace.
Chapter 2 is the philosophical heart of the Gita — the longest and densest, containing its most famous teachings. Krishna begins by teaching that the soul is eternal and indestructible; grief over the death of the body is based on ignorance of this truth. He then introduces three foundational doctrines: Sāṅkhya (discriminative knowledge between Self and matter), Karma Yoga (action without attachment to results), and the portrait of the Sthitaprajña (person of steady wisdom). The iconic verse 2.47 — 'karmaṇy evādhikāras te' — is delivered here.
All 72 verses — Sanskrit, transliteration, English
सञ्जय उवाच तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥
sañjaya uvāca taṁ tathā kṛpayā'viṣṭamaśrupūrṇākulekṣaṇam | viṣīdantamidaṁ vākyamuvāca madhusūdanaḥ ||
Sanjaya said To him who had been thus filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words:
श्री भगवानुवाच कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥
śrī bhagavānuvāca kutastvā kaśmalamidaṁ viṣame samupasthitam | anāryajuṣṭamasvargyamakīrtikaramarjuna ||
The Blessed Lord said O Arjuna, in this perilous place, whence has come to you this impurity entertained by unenlightened persons, which does not lead to heaven and which brings infamy?
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप॥
klaibyaṁ mā sma gamaḥ pārtha naitattvayyupapadyate | kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha parantapa ||
O Partha, yield not to unmanliness. This does not befit you. O scorcher of foes, arise, giving up the petty weakness of the heart.
अर्जुन उवाच कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन॥
arjuna uvāca kathaṁ bhīṣmamahaṁ saṁkhye droṇaṁ ca madhusūdana | iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana ||
Arjuna said O Madhusudana, O destroyer of enemies, how can I fight with arrows in battle against Bhisma and Drona who are worthy of adoration?
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्॥
gurūnahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyamapīha loke | hatvārthakāmāṁstu gurūnihaiva bhuñjīya bhogān rudhirapradigdhān ||
Rather than killing the noble-minded elders, it is better in this world to live even on alms. But by killing the elders we shall only be enjoying here the pleasures of wealth and desireable things drenched in 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 know this as well as to which is the better for us, (and) whether we shall win, or whether they shall coner us. Those very sons of Dhrtarastra, by killing whom we do not wish to live, stand in confrontation.
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः। यच्छ्रेयः स्यान्निश्िचतं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥
kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṁ dharmasaṁmūḍhacetāḥ | yacchreyaḥ syānniśicataṁ brūhi tanme śiṣyaste'haṁ śādhi māṁ tvāṁ prapannam ||
My nature is weighed down by weakness and confusion about my duty. Tell me decisively what is best for me. I am your disciple, surrendered to you — please instruct me.
न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धम् राज्यं सुराणामपि चाधिपत्यम्॥
na hi prapaśyāmi mamāpanudyā dyacchokamucchoṣaṇamindriyāṇām | avāpya bhūmāvasapatnamṛddham rājyaṁ surāṇāmapi cādhipatyam ||
Because, I do not see that which can, even after aciring on this earth a prosperous kingdom free from enemies and even sovereignty over the gods, remove my sorrow (which is) blasting the senses.
सञ्जय उवाच एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥
sañjaya uvāca evamuktvā hṛṣīkeśaṁ guḍākeśaḥ parantapa | na yotsya iti govindamuktvā tūṣṇīṁ babhūva ha ||
Sanjaya said Having spoken thus to Hrsikesa (Krsna), Gudakesa (Arjuna), the afflictor of foes, verily became silent, telling Govinda, 'I shall not fight.' fight.'
तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata | senayorubhayormadhye viṣīdantamidaṁ vacaḥ ||
O descendant of Bharata, to him who was sorrowing between the two armies, Hrsikesa, mocking as it were, said these words:
श्री भगवानुवाच अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥
śrī bhagavānuvāca aśocyānanvaśocastvaṁ prajñāvādāṁśca bhāṣase | gatāsūnagatāsūṁśca nānuśocanti paṇḍitāḥ ||
The Supreme Lord said: While speaking learned words, you are mourning for what is not worthy of grief. 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॥
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ | na caiva na bhaviṣyāmaḥ sarve vayamataḥ param ||
But certainly (it is) not (a fact) that I did not exist at any time; nor you, nor these rulers of men. And surely it is not that we all shall cease to exist after this.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥
dehino'sminyathā dehe kaumāraṁ yauvanaṁ jarā | tathā dehāntaraprāptirdhīrastatra na muhyati ||
Just as the embodied soul continuously passes from childhood to youth to old age, similarly at death the soul passes into another body. The wise are not deluded by this.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ | āgamāpāyino'nityāstāṁstitikṣasva bhārata ||
The contact of the senses with their objects gives rise to cold and heat, pleasure and pain. They come and go, they are temporary — endure them bravely, O Arjuna.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥
yaṁ hi na vyathayantyete puruṣaṁ puruṣarṣabha | samaduḥkhasukhaṁ dhīraṁ so'mṛtatvāya kalpate ||
O (Arjuna, who are) foremost among men, verily, the person whom these do not torment, the wise man to whom sorrow and happhiness are the same he is fit for Immortality.
नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥
nāsato vidyate bhāvo nābhāvo vidyate sataḥ | ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ ||
Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति॥
avināśi tu tadviddhi yena sarvamidaṁ tatam | vināśamavyayasyāsya na kaścit kartumarhati ||
But know That to be indestructible by which all this is pervaded. None can bring about the destruction of this Immutable.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ | anāśino'prameyasya tasmādyudhyasva bhārata ||
These destructible bodies are said to belong to the everlasting, indestructible, indeterminable, embodied One. Therefore, O descendant of Bharata, join the battle.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥
ya enaṁ vetti hantāraṁ yaścainaṁ manyate hatam | ubhau tau na vijānīto nāyaṁ hanti na hanyate ||
He who thinks of this One as the killer, and he who thinks of this One as the killed both of them do not know. This One does not kill, nor is It 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 nnāyaṁ bhūtvā bhavitā vā na bhūyaḥ | 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 cease to be. The soul is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain.
वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥
vedāvināśinaṁ nityaṁ ya enamajamavyayam | kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam ||
O Partha, he who knows this One as indestructible, eternal, birthless and undecaying, how and whom does that person kill, or whom does he cause to be killed! [This is not a estion but only an emphatic denial.-Tr.]
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही॥
vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro'parāṇi | tathā śarīrāṇi vihāya jīrṇā nyanyāni saṁyāti navāni dehī ||
As after rejecting wornout clothes a man takes up other new ones, likewise after rejecting wornout bodies the embodied one unites with other new ones.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥
nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ | na cainaṁ kledayantyāpo na śoṣayati mārutaḥ ||
Weapons do not cut It, fire does not burn It, water does not moisten It, and air does not dry It.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥
acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca | nityaḥ sarvagataḥ sthāṇuracalo'yaṁ sanātanaḥ ||
It cannot be cut, It cannot be burnt, cannot be moistened, and surely cannot be dried up. It is eternal, omnipresent, stationary, unmoving and changeless.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥
avyakto'yamacintyo'yamavikāryo'yamucyate | tasmādevaṁ viditvainaṁ nānuśocitumarhasi ||
It is said that This is unmanifest; This is inconceivable; This is unchangeable. Therefore, having known This thus, you ougth not to grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवं शोचितुमर्हसि॥
atha cainaṁ nityajātaṁ nityaṁ vā manyase mṛtam | tathāpi tvaṁ mahābāho naivaṁ śocitumarhasi ||
On the other hand, if you think this One is born continually or dies constantly, even then, O mighty-armed one, you ought not to grieve thus.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥
jātasya hi dhruvo mṛtyurdhruvaṁ janma mṛtasya ca | tasmādaparihārye'rthe na tvaṁ śocitumarhasi ||
For death of anyone born is certain, and of the dead (re-) birth is a certainly. Therefore you ought not to grieve over an inevitable fact.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना॥
avyaktādīni bhūtāni vyaktamadhyāni bhārata | avyaktanidhanānyeva tatra kā paridevanā ||
O descendant of Bharata, all beings remain unmanifest in the beginning;; they become manifest in the middle. After death they certainly become unmanifest. What lamentation can there be with regard to them?
आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्॥
āścaryavatpaśyati kaścidena māścaryavadvadati tathaiva cānyaḥ | āścaryavaccainamanyaḥ śrṛṇoti śrutvāpyenaṁ veda na caiva kaścit ||
Someone visualizes It as a wonder; and similarly indeed, someone else talks of It as a wonder; and someone else hears of It as a wonder. And some one else, indeed, does not realize It even after hearing about It.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥
dehī nityamavadhyo'yaṁ dehe sarvasya bhārata | tasmātsarvāṇi bhūtāni na tvaṁ śocitumarhasi ||
O descendant of Bharata, this embodied Self existing in everyone's body can never be killed. Therefore you ought not to grieve for all (these) beings.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥
svadharmamapi cāvekṣya na vikampitumarhasi | dharmyāddhi yuddhāchreyo'nyatkṣatriyasya na vidyate ||
Even considering your own duty you should not waver, since there is nothing else better for a Ksatriya than a righteous battle.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥
yadṛcchayā copapannaṁ svargadvāramapāvṛtam | sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam ||
O son of Partha, happy are the Ksatriyas who come across this kind of a battle, which presents itself unsought for and which is an open gate to heaven.
अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥
atha caittvamimaṁ dharmyaṁ saṁgrāmaṁ na kariṣyasi | tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi ||
On the other hand, if you will not fight this righteous battle, then, forsaking your own duty and fame, you will incur sin.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। संभावितस्य चाकीर्तिर्मरणादतिरिच्यते॥
akīrtiṁ cāpi bhūtāni kathayiṣyanti te'vyayām | saṁbhāvitasya cākīrtirmaraṇādatiricyate ||
People also will speak of your unending infamy. And to an honoured person infamy is worse than death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥
bhayādraṇāduparataṁ maṁsyante tvāṁ mahārathāḥ | yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam ||
The great chariot-riders will think of you as having desisted from the fight out of fear; and you will into disgrace before them to whom you had been estimable.
अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्॥
avācyavādāṁśca bahūn vadiṣyanti tavāhitāḥ | nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim ||
And your enemies will speak many indecent words while denigrating your might. What can be more painful than that?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥
hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm | tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ ||
Either by being killed you will attain heaven, or by winning you will enjoy the earth. Therefore, O Arjuna, rise up with determination for fighting.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि॥
sukhaduḥkhe same kṛtvā lābhālābhau jayājayau | tato yuddhāya yujyasva naivaṁ pāpamavāpsyasi ||
Treating happiness and sorrow, gain and loss, and conest and defeat with eanimity, then engage in battle. Thus you will not incur sin.
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु। बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥
eṣā te'bhihitā sāṁkhye buddhiryoge tvimāṁ śrṛṇu | buddhyāyukto yayā pārtha karmabandhaṁ prahāsyasi ||
O Partha, this wisdom has been imparted to you from the standpoint of Self-realization. But listen to this (wisdom) from the standpoint of Yoga, endowed with which wisdom you will get rid of the bondage of action.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥
nehābhikramanāśo'sti pratyavāyo na vidyate | svalpamapyasya dharmasya trāyate mahato bhayāt ||
Here there is no waste of an attempt; nor is there (any) harm. Even a little of this righteousness saves (one) from great fear.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥
vyavasāyātmikā buddhirekeha kurunandana | bahuśākhā hyanantāśca buddhayo'vyavasāyinām ||
O scion of the Kuru dynasty, in this there is a single, one-pointed conviction. The thoughts of the irresolute ones have many branches indeed, and are innumerable.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥
yāmimāṁ puṣpitāṁ vācaṁ pravadantyavipaścitaḥ | vedavādaratāḥ pārtha nānyadastīti vādinaḥ ||
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥
kāmātmānaḥ svargaparā janmakarmaphalapradām | kriyāviśeṣabahulāṁ bhogaiśvaryagatiṁ prati ||
-2.43 O son of Prtha, those undiscerning people who utter this flowery talk which promises birth as a result of rites and duties, and is full of various special rites meant for the attainment of enjoyment and affluence , they remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as the goal.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥
bhogaiśvaryaprasaktānāṁ tayāpahṛtacetasām | vyavasāyātmikā buddhiḥ samādhau na vidhīyate ||
One-pointed conviction does not become established in the minds of those who delight in enjoyment and affluence, and whose intellects are carried away by that (speech).
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna | nirdvandvo nityasattvastho niryogakṣema ātmavān ||
O Arjuna, the Vedas [Meaning only the portion dealing with rites and duties (karma-kanda).] have the three alities as their object. You become free from worldliness, free from the pairs of duality, ever-poised in the ality of sattva, without (desire for) acisition and protection, and self-collected.
यावानर्थ उदपाने सर्वतः संप्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥
yāvānartha udapāne sarvataḥ saṁplutodake | tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ ||
A Brahmana with realization has that much utility in all the Vedas as a man has in a well when there is a flood all around.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥
karmaṇyevādhikāraste mā phaleṣu kadācana | mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi ||
You have a right to perform your duty, but never to the fruits of your actions. Do not consider yourself the cause of the results, and never be attached to inaction.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥
yogasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya | siddhyasiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate ||
By being established in Yoga, O Dhananjaya (Arjuna), undertake actions, casting off attachment and remaining eipoised in success and failure. Eanimity is called Yoga.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥
dūreṇa hyavaraṁ karma buddhiyogāddhanañjaya | buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ ||
O Dhananjaya, indeed, action is ite inferior to the yoga of wisdom. Take resort to wisdom. Those who thirst for rewards are pitiable.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte | tasmādyogāya yujyasva yogaḥ karmasu kauśalam ||
Possessed of wisdom, one rejects here both virtue and vice. Therefore devote yourself to (Karma-) yoga. Yoga is skilfulness in action.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥
karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ | janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam ||
Because, those who are devoted to wisdom, (they) becoming men of Enlightenment by giving up the fruits produced by actions, reach the state beyond evils by having become freed from the bondage of birth.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥
yadā te mohakalilaṁ buddhirvyatitariṣyati | tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca ||
When your mind will go beyond the turbidity of delusion, then you will acire dispassion for what has to be heard and what has been heard.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥
śrutivipratipannā te yadā sthāsyati niścalā | samādhāvacalā buddhistadā yogamavāpsyasi ||
When your mind that has become bewildered by hearing [S. takes the word sruti in the sense of the Vedas.-Tr.] will become unshakable and steadfast in the Self, then you will attain Yoga that arises from discrimination.
अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥
arjuna uvāca sthitaprajñasya kā bhāṣā samādhisthasya keśava | sthitadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kim ||
Arjuna said O kesava, what is the description of a man of steady wisdom who is Self-absorbed? How does the man of steady wisdom speak? How does he sit? How does he move about?
श्री भगवानुवाच प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥
śrī bhagavānuvāca prajahāti yadā kāmān sarvān pārtha manogatān | ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate ||
The Blessed said O Partha, when one fully renounces all the desires that have entered the mind, and remains satisfied in the Self alone by the Self, then he is called a man of steady wisdom.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ | vītarāgabhayakrodhaḥ sthitadhīrmunirucyate ||
That monk is called a man of steady wisdom when his mind is unperturbed in sorrow, he is free from longing for delights, and has gone beyond attachment, fear and anger.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥
yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham | nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ||
The wisdom of that person remains established who has not attachment for anything anywhere, who neither welcomes nor rejects anything whatever good or bad when he comes across it.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥
yadā saṁharate cāyaṁ kūrmo'ṅgānīva sarvaśaḥ | indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ||
And when this one fully withdraws the senses from the objects of the senses, as a tortoise wholly (withdraws) the limbs, then his wisdom remains established.
विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥
viṣayā vinivartante nirāhārasya dehinaḥ | rasavarjaṁ raso'pyasya paraṁ dṛṣṭvā nivartate ||
The objects recede from an abstinent man, with the exception of the taste (for them). Even the taste of this person falls away after realization the Absolute.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥
yatato hyapi kaunteya puruṣasya vipaścitaḥ | indriyāṇi pramāthīni haranti prasabhaṁ manaḥ ||
For, O son of Kunti, the turbulent organs violently snatch away the mind of an intelligent person, even while he is striving diligently.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः। वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ | vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ||
Controlling all of them, one should remain concentrated on Me as the supreme. For, the wisdom of one whose organs are under control becomes steadfast.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते॥
dhyāyato viṣayānpuṁsaḥ saṅgasteṣūpajāyate | saṅgāt saṁjāyate kāmaḥ kāmātkrodho'bhijāyate ||
When a person dwells on sense objects, attachment to them arises. From attachment comes desire, and from unfulfilled desire comes anger.
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥
krodhādbhavati saṁmohaḥ saṁmohātsmṛtivibhramaḥ | smṛtibhraṁśād buddhināśo buddhināśātpraṇaśyati ||
From anger follows delusion; from delusion, failure of memory; from failure of memory, the loss of understanding; from the loss of understanding, he perishes.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥
rāgadveṣaviyuktaistu viṣayānindriyaiścaran | ātmavaśyairvidheyātmā prasādamadhigacchati ||
But by perceiving objects with the organs that are free from attraction and repulsion, and are under his own control, the self-controlled man attains serenity.
प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥
prasāde sarvaduḥkhānāṁ hānirasyopajāyate | prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate ||
When there is serenity, there follows eradication of all his sorrows, because the wisdom of one who has a serene mind soon becomes firmly established.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥
nāsti buddhirayuktasya na cāyuktasya bhāvanā | na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ||
For the unsteady there is no wisdom, and there is no meditation for the unsteady man. And for an unmeditative man there is no peace. How can there be happiness for one without peace?
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥
indriyāṇāṁ hi caratāṁ yanmano'nuvidhīyate | tadasya harati prajñāṁ vāyurnāvamivāmbhasi ||
For, the mind which follows in the wake of the wandering senses, that (mind) carries away his wisdom like the mind (diverting) a boat on the waters.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ | indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ||
Therefore, O mighty-armed one, this wisdom becomes established whose organs in all their varieties are withdrawn from their objects.
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 ||
The self-restrained man keeps awake during that which is night for all creatures. That during which creatures keep awake, it is night to the seeing sage.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी॥
āpūryamāṇamacalapratiṣṭhaṁ samudramāpaḥ praviśanti yadvat | tadvatkāmā yaṁ praviśanti sarve sa śāntimāpnoti na kāmakāmī ||
That man attains peace into whom all desires enter in the same way as the waters flow into a sea that remains unchanged (even) when being filled up from all sides. Not so one who is desirous of objects.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहंकारः स शांतिमधिगच्छति॥
vihāya kāmānyaḥ sarvānpumāṁścarati niḥspṛhaḥ | nirmamo nirahaṁkāraḥ sa śāṁtimadhigacchati ||
That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of ('me' and) 'mine', and devoid of pride.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥
eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati | sthitvā'syāmantakāle'pi brahmanirvāṇamṛcchati ||
O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. One attains identification with Brahman by being established in this state even in the closing years of one's life.
In the Jivana app every verse also carries a word-by-word Sanskrit glossary, audio recitation where available, and a private reflection journal. This chapter is part of the free tier.