Bhagavad Gita Chapter 2: Verses

2.1

तं तथा कृपयाऽऽविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥

Tam tatha kripayavishtamashrupurnakulekshanam
Vishidantamidam vakyamuvacha madhusudanah

Sanjaya tells the king what happens next. Arjuna is full of pity. His eyes are filled with tears, and he is sinking into despair. Krishna, called here Madhusudana (the slayer of the demon Madhu), speaks to him.

Explanation written for this site with AI help and reviewed. Free to quote with credit.

2.2

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥

Kutastva kashmalamidam vishame samupasthitam
Anaryajushtamasvargyamakirtikaramarjuna

Krishna asks Arjuna where this weakness has come from, at such a dangerous moment. He says it does not suit a noble person. It does not lead to heaven, and it brings dishonour.

2.3

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

Klaibyam ma sma gamah partha naitattvayyupapadyate
Kshudram hridayadaurbalyam tyaktvottishtha parantapa

Krishna tells Arjuna not to give in to this unmanly weakness, because it does not suit him. He asks him to throw off this small weakness of heart and stand up, as the warrior who scorches his foes (parantapa).

2.4

कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥

Katham bhishmamaham sankhye dronam cha madhusudana
Ishubhih pratiyotsyami pujarhavarisudana

Arjuna asks Krishna how he can shoot arrows at Bhishma and Drona in battle. Both elders are worthy of his worship. Bhishma is the grand elder of his family, and Drona is his teacher.

2.5

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वाऽर्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान्रुधिरप्रदिग्धान् ॥

Gurunahatva hi mahanubhavan shreyo bhoktum bhaikshyamapiha loke
Hatvarthakamanstu gurunihaiva bhunjiya bhoganrudhirapradigdhan

Arjuna says it would be better to live by begging in this world than to kill these honoured teachers. If he kills them, every pleasure he enjoys afterwards would be stained with their blood.

2.6

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषामः तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥

Na chaitadvidmah kataranno gariyo yadva jayema yadi va no jayeyuh
Yaneva hatva na jijivishamah tevasthitah pramukhe dhartarashtrah

Arjuna says he cannot tell which is better: that his side wins, or that the other side wins. The sons of Dhritarashtra stand facing them. If they kill these men, they would not even want to live.

2.7

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

Karpanyadoshopahatasvabhavah prichchhami tvam dharmasammudhachetah
Yachchhreyah syannishchitam bruhi tanme shishyasteham shadhi mam tvam prapannam

Arjuna admits that weakness has overcome his nature and that he is confused about what is right (dharma). He asks Krishna to tell him clearly what is best. He says he is Krishna's disciple and has come to him for shelter, and asks to be taught. Here Arjuna becomes a student.

2.8

न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥

Na hi prapashyami mamapanudyadyachchhokamuchchhoshanamindriyanam
Avapya bhumavasapatnamriddham rajyam suranamapi chadhipatyam

Arjuna says he sees nothing that could take away the grief that is drying up his senses. Not a rich kingdom on earth with no rival, and not even rule over the gods.

2.9

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥

Evamuktva hrishikesham gudakeshah parantapa
Na yotsya iti govindamuktva tushnim babhuva ha

Sanjaya tells the king, whom he calls “scorcher of foes,” that Arjuna, having said all this to Krishna, declared “I will not fight,” and fell silent. The 1922 printing reads parantapaḥ, which makes “scorcher of foes” a name for Arjuna. Hrishikesha and Govinda are names of Krishna; Gudakesha (one who has conquered sleep) is a name of Arjuna.

2.10

तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥

Tamuvacha hrishikeshah prahasanniva bharata
Senayorubhayormadhye vishidantamidam vachah

Sanjaya says that Krishna, as if smiling, then spoke to the grieving Arjuna there between the two armies.

2.11

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥

Ashochyananvashochastvam prajnavadanshcha bhashase
Gatasunagatasunshcha nanushochanti panditah

Krishna begins his teaching. He tells Arjuna that he is grieving for those who need no grief, while speaking words that sound wise. The truly wise, he says, do not grieve for the dead or for the living.

2.12

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥

Na tvevaham jatu nasam na tvam neme janadhipah
Na chaiva na bhavishyamah sarve vayamatah param

Krishna says there was never a time when he did not exist, nor Arjuna, nor these kings. And none of them will ever stop existing in the future. The classical commentators read this verse in different ways (see the views).

2.13

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥

Dehinosminyatha dehe kaumaram yauvanam jara
Tatha dehantarapraptirdhirastatra na muhyati

Krishna explains: the one who lives in the body passes through childhood, youth and old age in this body. In the same way it passes on to another body. A steady, wise person is not confused by this.

2.14

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥

Matrasparshastu kaunteya shitoshnasukhaduhkhadah
Agamapayinonityastanstitikshasva bharata

Krishna says that when the senses meet their objects, a person feels cold and heat, pleasure and pain. These come and go; none of them lasts. He asks Arjuna to bear them patiently.

2.15

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

Yam hi na vyathayantyete purusham purusharshabha
Samaduhkhasukham dhiram somritatvaya kalpate

Krishna says that the steady person whom these do not shake, who stays the same in pain and in pleasure, becomes fit for immortality (amṛtatva).

2.16

नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥

Nasato vidyate bhavo nabhavo vidyate satah
Ubhayorapi drishtontastvanayostattvadarshibhih

Krishna says that what is unreal (asat) has no being, and what is real (sat) never stops being. Those who see the truth have understood the nature of both. The schools of Vedanta explain sat and asat in different ways.

2.17

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥

Avinashi tu tadviddhi yena sarvamidam tatam
Vinashamavyayasyasya na kashchitkartumarhati

Krishna says that what pervades this whole world cannot be destroyed. No one can bring about the end of what is imperishable.

2.18

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥

Antavanta ime deha nityasyoktah sharirinah
Anashinoprameyasya tasmadyudhyasva bharata

Krishna says that these bodies come to an end, but the one who dwells in them is eternal, cannot be destroyed and cannot be measured. So he tells Arjuna to fight.

2.19

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

Ya enam vetti hantaram yashchainam manyate hatam
Ubhau tau na vijanito nayam hanti na hanyate

Krishna says that anyone who thinks the self kills, and anyone who thinks the self is killed, both fail to understand. The self does not kill and is not killed.

2.20

न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥

Na jayate mriyate va kadachinnayam bhutva bhavita va na bhuyah
Ajo nityah shashvatoyam purano na hanyate hanyamane sharire

Krishna says that the self is never born and never dies. It did not come into being at some point, and it will not stop being. It is unborn, eternal, lasting and ancient. When the body is killed, it is not killed.

2.21

वेदाऽविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥

Vedavinashinam nityam ya enamajamavyayam
Katham sa purushah partha kam ghatayati hanti kam

Krishna asks: if a person knows the self to be indestructible, eternal, unborn and unchanging, how can that person kill anyone, or make anyone kill?

2.22

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥

Vasansi jirnani yatha vihaya navani grihnati naroparani
Tatha sharirani vihaya jirnanyanyani sanyati navani dehi

Krishna gives an image. Just as a person throws away worn-out clothes and puts on new ones, the one who lives in the body leaves worn-out bodies and enters new ones.

2.23

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

Nainam chhindanti shastrani nainam dahati pavakah
Na chainam kledayantyapo na shoshayati marutah

Krishna says that weapons cannot cut the self. Fire cannot burn it, water cannot wet it, and wind cannot dry it.

2.24

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥

Achchhedyoyamadahyoyamakledyoshoshya eva cha
Nityah sarvagatah sthanurachaloyam sanatanah

The self cannot be cut, burnt, wetted or dried, Krishna says. It is eternal and present everywhere. It is firm, unmoving and everlasting.

2.25

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥

Avyaktoyamachintyoyamavikaryoyamuchyate
Tasmadevam viditvainam nanushochitumarhasi

The self is said to be unseen, beyond thought and beyond change. Knowing this, Krishna says, Arjuna has no reason to grieve.

2.26

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

Atha chainam nityajatam nityam va manyase mritam
Tathapi tvam mahabaho naivam shochitumarhasi

Krishna adds a second argument. Even if Arjuna believes the self is born and dies again and again, he still should not grieve like this.

2.27

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

Jatasya hi dhruvo mrityurdhruvam janma mritasya cha
Tasmadapariharyerthe na tvam shochitumarhasi

Krishna says that death is certain for whoever is born, and birth is certain for whoever dies. So, he says, Arjuna should not grieve over what cannot be avoided.

2.28

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥

Avyaktadini bhutani vyaktamadhyani bharata
Avyaktanidhananyeva tatra ka paridevana

Krishna says that beings are unseen before birth, seen in the middle of their life, and unseen again after death, and he asks what there is to mourn.

2.29

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाऽप्येनं वेद न चैव कश्चित् ॥

Ashcharyavatpashyati kashchidenamashcharyavadvadati tathaiva chanyah
Ashcharyavachchainamanyah shrinoti shrutvapyenam veda na chaiva kashchit

Krishna says that some look on the self as a wonder, some speak of it as a wonder, and some hear of it as a wonder. Yet even after hearing about it, he says, no one truly knows it.

2.30

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

Dehi nityamavadhyoyam dehe sarvasya bharata
Tasmatsarvani bhutani na tvam shochitumarhasi

Krishna says that the one who lives in every body can never be killed, so Arjuna should not grieve for any living being.

2.31

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥

Svadharmamapi chavekshya na vikampitumarhasi
Dharmyaddhi yuddhachchhreyonyatkshatriyasya na vidyate

Krishna now speaks of Arjuna's own duty (svadharma). Arjuna is a kshatriya, a warrior whose duty is to protect others. For such a person, Krishna says, nothing is better than a war fought for what is right, so he should not waver. This is said to a warrior on the eve of a war; the traditions read the idea of svadharma in different ways.

2.32

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥

Yadrichchhaya chopapannam svargadvaramapavritam
Sukhinah kshatriyah partha labhante yuddhamidrisham

Krishna says that fortunate warriors get such a war without seeking it. It comes to them like an open door to heaven.

2.33

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

Atha chettvamimam dharmyam sangramam na karishyasi
Tatah svadharmam kirtim cha hitva papamavapsyasi

If Arjuna refuses this righteous battle, Krishna says, he will be giving up his duty and his good name, and he will incur sin (pāpa).

2.34

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥

Akirtim chapi bhutani kathayishyanti tevyayam
Sambhavitasya chakirtirmaranadatirichyate

Krishna says that people will speak of Arjuna's dishonour for ever, and that for someone who has been held in honour, disgrace is worse than death.

2.35

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

Bhayadranaduparatam mansyante tvam maharathah
Yesham cha tvam bahumato bhutva yasyasi laghavam

Krishna says that the great warriors will think Arjuna left the battle out of fear, and that those who once held him in high regard will think little of him.

2.36

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥

Avachyavadanshcha bahunvadishyanti tavahitah
Nindantastava samarthyam tato duhkhataram nu kim

Krishna says that Arjuna's enemies will say many cruel things and mock his strength, and asks what could be more painful than that.

2.37

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

Hato va prapsyasi svargam jitva va bhokshyase mahim
Tasmaduttishtha kaunteya yuddhaya kritanishchayah

Krishna says that if Arjuna is killed, he gains heaven, and if he wins, he enjoys the earth. So he should rise up, determined to fight.

2.38

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

Sukhaduhkhe same kritva labhalabhau jayajayau
Tato yuddhaya yujyasva naivam papamavapsyasi

Krishna tells Arjuna to treat pleasure and pain, gain and loss, victory and defeat as the same, and then to fight. Acting in this way, he will not incur sin. This idea of evenness leads into the teaching on yoga that follows.

2.39

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

Esha tebhihita sankhye buddhiryoge tvimam shrinu
Buddhya yukto yaya partha karmabandham prahasyasi

Krishna says that so far he has explained this understanding by way of Sankhya (knowledge of the self). Now he will explain it by way of Yoga (the discipline of action). With this understanding, Arjuna will break free of the bondage that action brings. The commentators explain the words Sankhya and Yoga here in different ways.

2.40

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥

Nehabhikramanashosti pratyavayo na vidyate
Svalpamapyasya dharmasya trayate mahato bhayat

Krishna says that on this path no effort is wasted and no harm results. Even a little of this practice protects a person from great fear.

2.41

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥

Vyavasayatmika buddhirekeha kurunandana
Bahushakha hyanantashcha buddhayovyavasayinam

On this path, Krishna says, a mind that has truly decided is single and focused. The minds of the undecided branch out in endless directions.

2.42

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥

Yamimam pushpitam vacham pravadantyavipashchitah
Vedavadaratah partha nanyadastiti vadinah

Krishna begins a long sentence that runs through verse 44. He describes people without discernment who speak flowery words. They delight in the parts of the Vedas that praise rituals and their rewards, and they say there is nothing beyond these.

2.43

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥

Kamatmanah svargapara janmakarmaphalapradam
Kriyavisheshabahulam bhogaishvaryagatim prati

Such people, Krishna says, are full of desire and aim at heaven. Their words offer rebirth as the reward of action, and list many special rites for gaining pleasure and power.

2.44

भोगैश्वर्यप्रसक्तानां तयाऽपहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥

Bhogaishvaryaprasaktanam tayapahritachetasam
Vyavasayatmika buddhih samadhau na vidhiyate

Krishna says that those who cling to pleasure and power, and whose minds are carried away by such words, do not reach the firm, settled understanding of samadhi (deep stillness of mind).

2.45

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥

Traigunyavishaya veda nistraigunyo bhavarjuna
Nirdvandvo nityasattvastho niryogakshema atmavan

Krishna says the Vedas deal with the world of the three gunas (the qualities of nature). He asks Arjuna to rise above the three gunas and above the pairs of opposites, to stay always in sattva (purity), to be free of worry about getting and keeping, and to be centred in the self.

2.46

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥

Yavanartha udapane sarvatah samplutodake
Tavansarveshu vedeshu brahmanasya vijanatah

Whatever use a small well has is already found where water floods everywhere. In the same way, Krishna says, whatever the Vedas offer is already present for a brahmana who has true knowledge. The commentators explain this comparison in more than one way.

2.47

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥

Karmanyevadhikaraste ma phaleshu kadachana
Ma karmaphalaheturbhurma te sangostvakarmani

Krishna tells Arjuna that his right is to the action alone, never to its results. He should not make the result his reason to act, and he should not cling to doing nothing either.

2.48

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

Yogasthah kuru karmani sangam tyaktva dhananjaya
Siddhyasiddhyoh samo bhutva samatvam yoga uchyate

Krishna tells Arjuna to act while established in yoga: to let go of attachment and to stay the same in success and failure. This evenness of mind, he says, is what yoga means.

2.49

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥

Durena hyavaram karma buddhiyogaddhananjaya
Buddhau sharanamanvichchha kripanah phalahetavah

Krishna says that action done for its rewards is far lower than buddhi-yoga, the discipline of understanding. He asks Arjuna to take refuge in that understanding. People who act only for results, he says, are to be pitied.

2.50

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥

Buddhiyukto jahatiha ubhe sukritadushkrite
Tasmadyogaya yujyasva yogah karmasu kaushalam

Krishna says that a person joined to this understanding leaves behind both good deeds and bad deeds, here in this world. So he urges Arjuna to devote himself to yoga, and says that yoga is skill in action.

2.51

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥

Karmajam buddhiyukta hi phalam tyaktva manishinah
Janmabandhavinirmuktah padam gachchhantyanamayam

Krishna says that the wise who have this understanding give up the fruit that action produces. Freed from the bond of rebirth, they reach the state where there is no suffering.

2.52

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

Yada te mohakalilam buddhirvyatitarishyati
Tada gantasi nirvedam shrotavyasya shrutasya cha

When Arjuna's understanding crosses the swamp of confusion, Krishna says, he will become indifferent to all he has heard and all he has yet to hear.

2.53

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥

Shrutivipratipanna te yada sthasyati nishchala
Samadhavachala buddhistada yogamavapsyasi

Krishna says that Arjuna's understanding is now confused by the many teachings he has heard, and that when it becomes steady and unmoving in samadhi, he will reach yoga.

2.54

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥

Sthitaprajnasya ka bhasha samadhisthasya keshava
Sthitadhih kim prabhasheta kimasita vrajeta kim

Arjuna asks Krishna to describe a person of steady wisdom (sthitaprajña), settled in samadhi. How does such a person speak? How do they sit, and how do they move about?

2.55

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥

Prajahati yada kamansarvanpartha manogatan
Atmanyevatmana tushtah sthitaprajnastadochyate

Krishna answers. When a person gives up all the desires that arise in the mind, and is content in the self, by the self, that person is called one of steady wisdom. The verses up to the end of the chapter describe such a person.

2.56

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥

Duhkheshvanudvignamanah sukheshu vigatasprihah
Vitaragabhayakrodhah sthitadhirmuniruchyate

Krishna says that the sage of steady mind is not shaken by sorrow and does not crave pleasure, and that attachment, fear and anger have left such a person.

2.57

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥

Yah sarvatranabhisnehastattatprapya shubhashubham
Nabhinandati na dveshti tasya prajna pratishthita

Krishna says that a person who is not attached to anything, and who neither celebrates good things nor hates bad ones when they come, has wisdom that is firmly set.

2.58

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥

Yada sanharate chayam kurmonganiva sarvashah
Indriyanindriyarthebhyastasya prajna pratishthita

Krishna compares such a person to a tortoise. As a tortoise draws in its limbs on every side, this person can draw the senses back from their objects. Such a person's wisdom is firmly set.

2.59

विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥

Vishaya vinivartante niraharasya dehinah
Rasavarjam rasopyasya param drishtva nivartate

Krishna says that when a person stops feeding the senses, their objects fall away, but the taste for them remains. Even that taste goes, he says, once the person has seen the Highest.

2.60

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

Yatato hyapi kaunteya purushasya vipashchitah
Indriyani pramathini haranti prasabham manah

Krishna points out that the senses are strong. Even when a wise person is trying hard, the restless senses can drag the mind away by force.

2.61

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

Tani sarvani sanyamya yukta asita matparah
Vashe hi yasyendriyani tasya prajna pratishthita

Krishna tells Arjuna to restrain all the senses and to sit in discipline, with Krishna himself as the highest aim (mat-paraḥ, “intent on me”). When the senses are under control, he says, wisdom is firmly set.

2.62

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥

Dhyayato vishayanpunsah sangasteshupajayate
Sangatsanjayate kamah kamatkrodhobhijayate

Krishna traces how a person falls. Thinking about sense objects creates attachment to them. Attachment gives rise to desire, and desire gives rise to anger.

2.63

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥

Krodhadbhavati sammohah sammohatsmritivibhramah
Smritibhranshadbuddhinasho buddhinashatpranashyati

Krishna goes on with the chain. He says that from anger comes confusion, and confusion clouds memory; when memory fails, judgement is lost, and when judgement is lost, the person is ruined.

2.64

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥

Ragadveshaviyuktaistu vishayanindriyaishcharan
Atmavashyairvidheyatma prasadamadhigachchhati

But, Krishna says, a self-controlled person can move among sense objects with senses that are free from liking and disliking and under control. Such a person, he says, reaches inner calm (prasāda).

2.65

प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥

Prasade sarvaduhkhanam hanirasyopajayate
Prasannachetaso hyashu buddhih paryavatishthate

Krishna says that in that calm, all sorrow comes to an end, because when the mind is calm and clear, understanding soon becomes steady.

2.66

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥

Nasti buddhirayuktasya na chayuktasya bhavana
Na chabhavayatah shantirashantasya kutah sukham

Krishna says that a person without discipline has no steady understanding and no deep reflection (bhāvanā). Without reflection there is no peace, and without peace, he asks, how can there be happiness?

2.67

इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥

Indriyanam hi charatam yanmanonu vidhiyate
Tadasya harati prajnam vayurnavamivambhasi

Krishna says that when the mind runs after the wandering senses, it carries away a person's wisdom, the way the wind carries off a boat on the water.

2.68

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥

Tasmadyasya mahabaho nigrihitani sarvashah
Indriyanindriyarthebhyastasya prajna pratishthita

So, Krishna says, the person whose senses are fully held back from their objects has wisdom that is firmly set.

2.69

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

Ya nisha sarvabhutanam tasyam jagarti sanyami
Yasyam jagrati bhutani sa nisha pashyato muneh

Krishna uses an image of night and day. What is night for ordinary beings is where the self-controlled person stays awake. And what ordinary beings are awake to is night for the sage who truly sees.

2.70

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

Apuryamanamachalapratishtham samudramapah pravishanti yadvat
Tadvatkama yam pravishanti sarve sa shantimapnoti na kamakami

Rivers keep flowing into the ocean, yet the ocean stays full and does not move from its place. In the same way, Krishna says, the person into whom all desires flow, without being stirred, finds peace. The one who chases desires does not.

2.71

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥

Vihaya kamanyah sarvanpumanshcharati nihsprihah
Nirmamo nirahankarah sa shantimadhigachchhati

Krishna says that the person who gives up all desires and lives free of craving, without the sense of “mine” and without ego, attains peace.

2.72

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्म निर्वाणमृच्छति ॥

Esha brahmi sthitih partha nainam prapya vimuhyati
Sthitvasyamantakalepi brahma nirvanamrichchhati

Krishna says this is the state of Brahman (brāhmī sthiti). Having reached it, a person is no longer confused. Whoever is established in it, even at the end of life, reaches brahma-nirvāṇa, the peace of Brahman. The schools explain brahma-nirvāṇa in their own ways.