Chapter 2
Brahma-Sthiti-Yoga
Shlok 2.1
Sanjay said
तं तथा कृपयाऽऽविष्टमश्रुपूर्णाऽऽकुलेक्षणम्।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥
tam tathā krupayā’’vishṭamashrupūrṇā’’kulekshaṇam;
vishīdantamidam vākyamuvācha madhusūdanaha.
Shrī Krishna said the following to Arjun, who was in this way overwhelmed by compassion, despondent, and whose confounded eyes were filled with tears.
Shlok 2.2
Shrī Bhagwān said
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यम् अकीर्तिकरमर्जुन॥
Kutastvā kashmalamidam vishame samupasthitam;
anāryajushṭamaswargyam akīrtikaramarjuna.
Arjun! Where did this untimely despondency, which is characteristic of the ignorant, contrary to the attainment of the heavenly realm, and dishonorable, come from?
Shlok 2.3
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप॥
klaibyam mā sma gamah pārtha naitattvayyupapadyate;
kshudram hrudayadaurbalyam tyaktvottishṭha parantapa.
O Arjun! Do not entertain cowardice. It does not befit you. O Scorcher of foes (Arjun)! Renounce the lowly weakness of the spirit and arise!
Shlok 2.4
Arjun said
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन॥
katham bhīshmamaham sankhye droṇam cha madhusūdana;
ishubhih pratiyotsyāmi pūjārhāvarisūdana.
O Madhusūdana! The slayer of foes (Krishna)! In war, how can I fight with arrows against Bhīshma and Drona, who are worthy of veneration?
Shlok 2.5
गुरूनहत्वा हि महानुभावाञ्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके।
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान्रुधिरप्रदिग्धान्॥
gurūnahatvā hi mahānubhāvān
shreyo bhoktum bhaikshyamapīha loke;
hatvārthakāmānstu gurūnihaiva
bhunjīya bhogānrudhirapradigdhān.
Within this world, it is better to even eat alms than to slay noble teachers. Having killed these teachers, who desire worldly objects, I would indeed be only left here to indulge in pleasures that have been stained with their blood.
Shlok 2.6
न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः।
यानेव हत्वा न जिजीविषामस्
तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः॥
na chaitadvidmah kataranno garīyo
yadvā jayema yadi vā no jayeyuhu;
yāneva hatvā na jijīvishāmas
te’vasthitāh pramukhe dhārtarāshṭrāhā.
Whether to go to battle or not; among these two, which is better for us? This we do not know. Nor do we know whether we will defeat them or if they will defeat us. Moreover, those whom upon killing we do not wish to live, they—the very kinsmen of Dhrutarāshtra—stand before us.
Shlok 2.7
कार्पण्यदोषो - पहतस्वभावः
पृच्छामि त्वां धर्मसंमूढचेताः।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥
kārpaṇyadosho-pahataswabhāvah
pruchchhāmi tvām dharmasammūḍhachetāhā;
yachchhreyah syānnishchitam brūhi tanme
shishyaste’ham shādhi mām tvām prapannam.
I, whose nature is overcome by cowardice and whose mind is confused about dharma, ask you to reveal to me that which you have decided is beneficial. I am your disciple. Instruct me, who has taken refuge under you.
Shlok 2.8
न हि प्रपश्यामि ममाऽपनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम्।
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाऽऽधिपत्यम्॥
na hi prapashyāmi mamā’panudyād
yachchhokamuchchhoshaṇamindriyāṇām;
avāpya bhūmāvasapatnamruddham
rājyam surāṇāmapi chā’’dhipatyam.
Even upon attaining an unrivaled and prosperous kingdom in the world and sovereignty over the gods, I do not indeed see anyone other than you who can destroy my despair, which brings pain to the senses.
Shlok 2.9
Sanjay said
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥
evamuktvā hrushīkesham guḍākeshah parantapa;
na yotsya iti govindamuktvā tūshṇīm babhūva ha.
O Dhrutarāshtra! Having spoken to Shrī Krishna in this way, Arjun said, “I will not fight.” Having said this to Shrī Krishna, he became silent.
Shlok 2.10
तमुवाच हृषीकेशः प्रहसन्निव भारत।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥
tamuvācha hrushīkeshah prahasanniva bhārata;
senayorubhayormadhye vishīdantamidam vachaha.
O Dhrutarāshtra! As if smiling, Shrī Krishna said the following words to him (Arjun), who was standing amidst both armies in despair.
Shlok 2.11
Shrī Bhagwān said
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥
ashochyānanvashochastvam prajnāvādānshcha bhāshase;
gatāsūnagatāsūnshcha nānushochanti paṇḍitāhā.
You, who are grieving for those who should not be grieved, speak so-called words of wisdom. The wise grieve neither for the dead nor for the living.
Shlok 2.12
न त्वेवाऽहं जातु नाऽऽसं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम्॥
na tvevā’ham jātu nā’’sam na tvam neme janādhipāhā;
na chaiva na bhavishyāmah sarve vayamatah param.
In the past, it was never that I did not exist nor was there ever a time when either you or these kings did not exist; indeed, all existed. It will also never be that we all will not exist in the future.
Shlok 2.13
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥
dehino’sminyathā dehe kaumāram yauvanam jarā;
tathā dehāntaraprāptirdhīrastatra na muhyati.
Just as the ātmā, which occupies the body, obtains childhood, youth, and old age in this body, it similarly obtains another body. In this, one who is steady remains undeluded.
Shlok 2.14
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमाऽपायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥
mātrāsparshāstu kaunteya shītoshṇasukhaduhkhadāhā;
āgamā’pāyino’nityāstānstitikshaswa bhārata.
O Arjun! Material sensations give rise to pleasure and pain, just as the cold and heat. However, they come and go and are impermanent. Therefore, O Descendant of Bharat (Arjun)! Endure them.
Shlok 2.15
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥
yam hi na vyathayantyete purusham purusharshabha;
samaduhkhasukham dhīram so’mrutatvāya kalpate.
O Greatest among men (Arjun)! These material sensations do not disturb a steady person who is equipoised in pleasure and pain. Such a person is worthy of attaining liberation.
Shlok 2.16
नाऽसतो विद्यते भावो नाऽभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥
nā’sato vidyate bhāvo nā’bhāvo vidyate sataha;
ubhayorapi drushṭo’ntastvanayostattvadarshibhihi.
The body and other lifeless objects (asat) do not exist forever, and the unchanging (sat) ātmā is never destroyed. Those who are realized discern the truth of both of these.
Shlok 2.17
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशमव्ययस्याऽस्य न कश्चित्कर्तुमर्हति॥
avināshi tu tadviddhi yena sarvamidam tatam;
vināshamavyayasyā’sya na kashchitkartumarhati.
The ātmā by which this entire body is pervaded by consciousness—realize it to be indestructible. No one is capable of destroying this indestructible ātmā.
Shlok 2.18
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।
अनाशिनोऽप्रमेयस्य तस्माद्युद्ध्यस्व भारत॥
antavanta ime dehā nityasyoktāh sharīriṇaha;
anāshino’prameyasya tasmādyuddhyaswa bhārata.
These bodies of the eternal, indestructible, and unobservable ātmā, which inhabits the body, are all revealed to be perishable. Therefore, O Arjun, fight!
Shlok 2.19
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।
उभौ तौ न विजानीतो नाऽयं हन्ति न हन्यते॥
ya enam vetti hantāram yashchainam manyate hatam;
ubhau tau na vijānīto nā’yam hanti na hanyate.
One who believes this ātmā to be the slayer and one who believes this ātmā to be slain by others—they both do not understand. The ātmā does not slay, nor is it slain.
Shlok 2.20
न जायते म्रियते वा कदाचिन्
नाऽयं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे॥
na jāyate mriyate vā kadāchin
nā’yam bhūtvā bhavitā vā na bhūyaha;
ajo nityah shāshwato’yam purāṇo
na hanyate hanyamāne sharīre.
This ātmā is never born nor does it ever die. It is not that this ātmā was produced before creation and will not exist after desolation. This unborn, eternal, unchanging, and beginningless ātmā is not slain even when the body is slain.
Shlok 2.21
वेदाऽविनाशिनं नित्यं य एनमजमव्ययम्।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥
vedā’vināshinam nityam ya enamajamavyayam;
katham sa purushah pārtha kam ghātayati hanti kam.
O Arjun! One who realizes this ātmā as unborn, unchanging, indestructible, and eternal—how or whom do they slay? Whom do they have slain?
Shlok 2.22
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि।
तथा शरीराणि विहाय
जीर्णान्यन्यानि संयाति नवानि देही॥
vāsānsi jīrṇāni yathā vihāya
navāni gruhṇāti naro’parāṇi;
tathā sharīrāṇi vihāya
jīrṇānyanyāni sanyāti navāni dehī.
Just as a person castes off worn clothes and wears new ones, the ātmā castes off worn bodies and obtains new ones.
Shlok 2.23
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥
nainam chhindanti shastrāṇi nainam dahati pāvakaha;
na chainam kledayantyāpo na shoshayati mārutaha.
Weapons cannot cut this ātmā, fire cannot burn it, water cannot wet it, nor can wind dry it.
Shlok 2.24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥
achchhedyo’yamadāhyo’yamakledyo’shoshya eva cha;
nityah sarvagatah sthāṇurachalo’yam sanātanaha.
This ātmā is unable to be cut, burned, made wet, or parched. It pervades the entire body and is eternal, fixed, unmoving, and ancient.
Shlok 2.25
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।
तस्मादेवं विदित्वैनं नाऽनुशोचितुमर्हसि॥
avyakto’yamachintyo’yamavikāryo’yamuchyate;
tasmādevam viditvainam nā’nushochitumarhasi.
This ātmā is said to be unmanifest, incomprehensible, and unchanging. Therefore, having known the ātmā in this way, it is not appropriate for you to grieve.
Shlok 2.26
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।
तथाऽपि त्वं महाबाहो नैवं शोचितुमर्हसि॥
atha chainam nityajātam nityam vā manyase mrutam;
tathā’pi tvam mahābāho naivam shochitumarhasi.
And even if you believe this ātmā to certainly take birth and die along with the body, O One with great arms (Arjun), it is still inappropriate for you to grieve in this way.
Shlok 2.27
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥
jātasya hi dhruvo mrutyurdhruvam janma mrutasya cha;
tasmādaparihārye’rthe na tvam shochitumarhasi.
Indeed, death is assured for one who is born, and birth is assured for one who has died. Therefore, it is not appropriate for you to grieve for the inevitable.
Shlok 2.28
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना॥
avyaktādīni bhūtāni vyaktamadhyāni bhārata;
avyaktanidhanānyeva tatra kāparidevanā.
O Arjun! The bodies of the living are un-manifest before, manifest in the middle, and once again un-manifest afterward. What is there to grieve about this?
Shlok 2.29
आश्चर्यवत्पश्यति कश्चिदेनम्
आश्चर्यवद्वदति तथैव चाऽन्यः।
आश्चर्यवच्चैनमन्यः शृणोति
श्रुत्वाऽप्येनं वेद न चैव कश्चित्॥
āshcharyavatpashyati kashchidenam
āshcharyavadvadati tathaiva chā’nyaha;
āshcharyavachchainamanyah shruṇoti
shrutvā’pyenam veda na chaiva kashchit.
Some devotees who have realized the ātmā see it as a wonder, and, in the same way, others speak of the ātmā as a wonder. Yet others hear of this ātmā as a wonder; whereas some, even upon hearing of it, do not understand it.
Shlok 2.30
देही नित्यमवध्योऽयं देहे सर्वस्य भारत।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥
dehī nityamavadhyo’yam dehe sarvasya bhārata;
tasmātsarvāṇi bhūtāni na tvam shochitumarhasi.
O Arjun! This ātmā within everyone’s body is eternally indestructible. Therefore, it is inappropriate for you to grieve for any living being.
Shlok 2.31
स्वधर्ममपि चाऽवेक्ष्य न विकम्पितुमर्हसि।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥
swadharmamapi chā’vekshya na vikampitumarhasi;
dharmyāddhi yuddhāchchhreyo’nyatkshatriyasya na vidyate.
And even when considering your own dharma, to waver from war is inappropriate for you, since there is nothing more favorable for a kshatriya[6] than a war of dharma.
Shlok 2.32
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥
yadruchchhayā chopapannam swargadvāramapāvrutam;
sukhinah kshatriyāh pārtha labhante yuddhamīdrusham.
O Arjun! Without effort, fortunate kshatriyas attain such a war, which is like an open gate to the heavenly realm (swarg).
Shlok 2.33
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥
atha chettvamimam dharmyam sangrāmam na karishyasi;
tatah swadharmam kīrtim cha hitvā pāpamavāpsyasi.
Then again, if you will not partake in this war of dharma, then having given up both your dharma and honor, you will obtain wrongdoing.
Shlok 2.34
अकीर्तिं चाऽपि भूतानि कथयिष्यन्ति तेऽव्ययाम्।
सम्भावितस्य चाऽकीर्तिर्मरणादतिरिच्यते॥
akīrtim chā’pi bhūtāni kathayishyanti te’vyayām;
sambhāvitasya chā’kīrtirmaraṇādatirichyate.
Furthermore, people will always speak of your dishonor. And for a respected person, dishonor is worse than even death.
Shlok 2.35
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥
bhayādraṇāduparatam mansyante tvām mahārathāhā;
yeshām cha tvam bahumato bhūtvā yāsyasi lāghavam.
Great warriors will believe that you retreated from the battlefield out of fear. You will also attain the irreverence of those who honor you.
Shlok 2.36
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाऽहिताः।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्॥
avāchyavādānshcha bahūnvadishyanti tavā’hitāhā;
nindantastava sāmarthyam tato duhkhataram nu kim.
And those who wish you harm will, while reproaching your prowess, utter many words that should not be said. What can be more hurtful than this?
Shlok 2.37
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥
hato vā prāpsyasi swargam jitvā vā bhokshyase mahīm;
tasmāduttishṭha kaunteya yuddhāya krutanishchayaha.
You will either be killed by the enemy and attain the realm of the deities, or defeat the enemy and enjoy sovereignty over the world. Therefore, O Arjun, arise and resolve for war!
Shlok 2.38
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि॥
sukhaduhkhe same krutvā lābhālābhau jayājayau;
tato yuddhāya yujyaswa naivam pāpamavāpsyasi.
Prepare for war upon realizing pleasure and pain, loss and gain, victory and defeat as equal. By fighting in this way, you will not incur wrongdoing.
Shlok 2.39
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥
eshā te’bhihitā sānkhye buddhiryoge tvimām shruṇu;
buddhyā yukto yayā pārtha karmabandham prahāsyasi.
Arjun! This knowledge has been imparted to you on the subject of sānkhya;[7] now hear it as it is presented on the subject of yoga[8] —the knowledge with which you will be freed from the bondage of action (karma).
Shlok 2.40
नेहाऽभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥
nehā’bhikramanāsho’sti pratyavāyo na vidyate;
swalpamapyasya dharmasya trāyate mahato bhayāt.
Regarding this, efforts are never rendered fruitless, and there are no adverse results. Even a slight amount of this dharma[9] saves one from great fear.
Shlok 2.41
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥
vyavasāyātmikā buddhirekeha kurunandana;
bahushākhā hyanantāshcha buddhayo’vyavasāyinām.
O Descendant of Kuru (Arjun)! Here, on the subject of yoga, one’s conviction should be firm and singular since the intellect of those without such resolve is distracted in many ways and unfocused.
Shlok 2.42-43
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।
वेदवादरताः पार्थ नाऽन्यदस्तीति वादिनः॥
yāmimām pushpitām vācham pravadantyavipashchitaha;
vedavādaratāh pārtha nā’nyadastīti vādinaha.
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥
kāmātmānah swargaparā janmakarmafalapradām;
kriyāvisheshabahulām bhogaishwaryagatim prati.
O Arjun! The unwise (1) who are engrossed in Vedic proclamations that are concerned with attaining worldly fruits, (2) who say that nothing greater than the delights of swarg exists, (3) who are full of earthly desire, and (4) whose goal is only to reach swarg speak such flowery words, which are filled with ways to attain worldly pleasures and power and which result in rebirth and karma.
Shlok 2.44
भोगैश्वर्यप्रसक्तानां तयाऽपहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥
bhogaishwaryaprasaktānām tayā’pahrutachetasām;
vyavasāyātmikā buddhih samādhau na vidhīyate.
Those whose mind is captivated by such flowery speech and who are infatuated by earthly pleasures and power, their mind does not attain resolute conviction in Paramātmā.
Shlok 2.45
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवाऽर्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥
traiguṇyavishayā vedā nistraiguṇyo bhavā’rjuna;
nirdvandvo nityasattvastho niryogakshema ātmavān.
The Vedas mostly describe the three gunas.[10] Arjun! Become free from the three gunas; be free from sorrow and delight and other such opposing conditions; and become free from thoughts of acquiring worldly pleasures and safeguarding them. Realize the self upon being brahmarūp[11] —engrossed in the eternal Aksharbrahma.
Shlok 2.46
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥
yāvānartha udapāne sarvatah samplutodake;
tāvānsarveshu vedeshu brāhmaṇasya vijānataha.
Just as one draws water from either a small well or a filled, large reservoir only according to one’s need, the wise who offer worshipful service (upāsanā) to Parabrahma, upon attaining oneness with Brahman, draw from all of the Vedas only that which helps attain liberation.
Shlok 2.47
कर्मण्येवाऽधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥
karmaṇyevā’dhikāraste mā faleshu kadāchana;
mā karmafalaheturbhūrmā te sango’stvakarmaṇi.
Your right is in performing karma alone, never in its fruits. Do not be the cause of the fruits of karma. Despite this, do not be inclined towards inaction.
Shlok 2.48
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥
yogasthah kuru karmāṇi sangam tyaktvā dhananjaya;
siddhyasiddhyoh samo bhūtvā samatvam yoga uchyate.
O Arjun! Perform actions while being established in yoga, having renounced attachment, and upon viewing success and failure equally; since equanimity is known as yoga.
Shlok 2.49
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥
dūreṇa hyavaram karma buddhiyogāddhananjaya
buddhau sharaṇamanvichchha krupaṇāh falahetavaha.
Arjun! Action without Paramātmā yoga is indeed far inferior to Paramātmā buddhi-yoga (conviction in Paramātmā’s form). Therefore, seek refuge in the conviction of Paramātmā. Those who desire the fruits of their actions are destitute.
Shlok 2.50
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥
buddhiyukto jahātīha ubhe sukrutadushkrute;
tasmādyogāya yujyaswa yogah karmasu kaushalam.
One with buddhi-yoga renounces both merits and wrongdoing in this world. Therefore, be intent on yoga. Yoga is being skillful at performing action.[12]
Shlok 2.51
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥
karmajam buddhiyuktā hi falam tyaktvāmanīshiṇaha;
janmabandhavinirmuktāh padam gachchhantyanāmayam.
Those who are knowledgeable and wise—who possess an intellect that has conviction in Paramātmā’s form—having renounced the fruit of their actions, become liberated from the cycle of birth and death and attain the flawless abode.
Shlok 2.52-53
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥
yadā te mohakalilam buddhirvyatitarishyati;
tadā gantāsi nirvedam shrotavyasya shrutasya cha.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥
shrutivipratipannā te yadā sthāsyati nishchalā;
samādhāvachalā buddhistadā yogamavāpsyasi.
When your intellect completely overcomes the taint of delusion, you will become detached from everything worldly you have heard and will hear. When your intellect, which is bewildered from listening to various words, becomes steadfast in Paramātmā and stable, you will attain yoga.
Shlok 2.54
Arjun said
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥
sthitaprajnasya kā bhāshā samādhisthasya keshava;
sthitadhīh kim prabhāsheta kimāsīta vrajeta kim.
O Keshav! What are the characteristics of one whose mind is entirely focused on Paramātmā and who possesses unwavering conviction? How does one with such unwavering conviction speak? How do they sit? How do they move about?
Shlok 2.55
Shrī Bhagwān said
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्।
आत्मन्येवाऽऽत्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥
prajahāti yadā kāmānsarvānpārtha manogatān;
ātmanyevā’’tmanā tushṭah sthitaprajnastadochyate.
O Arjun! When one completely relinquishes all worldly desires residing in the mind and remains content in only Paramātmā, who resides in the self (ātmā), they are said to be with unwavering conviction (sthit-pragna).
Shlok 2.56
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥
duhkheshwanudvignamanāh sukheshu vigataspruhaha;
vītarāgabhayakrodhah sthitadhīrmuniruchyate.
The wise whose mind remains unshaken amidst misery, who remains unaffected in moments of happiness, and who is devoid of desire, fear, and anger is said to have unwavering conviction.
Shlok 2.57
यः सर्वत्राऽनभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाऽभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥
yah sarvatrā’nabhisnehastattatprāpya shubhāshubham;
nā’bhinandati na dveshṭi tasya prajnāpratishṭhitā.
One who is detached from all things except Paramātmā and who does not rejoice or become averse when attaining pleasant or unpleasant circumstances, such a person’s mind is steady.
Shlok 2.58
यदा संहरते चाऽयं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥
yadā sanharate chā’yam kūrmo’ngānīva sarvashaha;
indriyāṇīndriyārthebhyastasya prajnā pratishṭhitā.
Those who withdraw the senses from all worldly sense objects, just as a turtle withdraws its limbs by its own will, their conviction is unwavering.
Shlok 2.59
विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥
Vishayā vinivartante nirāhārasya dehinaha;
rasavarjam raso’pyasya param drushṭvā nivartate.
Sense objects turn away from those who do not indulge in them; yet the desire for them does not go away. Such a person’s desire also withdraws when the superior Aksharbrahma and Parabrahma is realized.
Shlok 2.60
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥
yatato hyapi kaunteya purushasya vipashchitaha;
indriyāṇi pramāthīni haranti prasabham manaha.
O Arjun! Indeed, the tormenting senses forcefully pull the mind of even the wise who endeavor to defeat them towards the sense objects.
Shlok 2.61
तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥
tāni sarvāṇi sanyamya yukta āsīta matparaha;
vashe hi yasyendriyāṇi tasya prajnā pratishṭhitā.
Having restrained all the senses, a yogī[13] stays focused on me. Indeed, the intellect of one whose senses are under control is established in Paramātmā.
Shlok 2.62-63
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते॥
dhyāyato vishayānpunsah sangasteshūpajāyate;
sangātsanjāyate kāmah kāmātkrodho’bhijāyate.
क्रोधाद् भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥
krodhād bhavati sammohah sammohātsmrutivibhramaha;
smrutibhranshād buddhināsho buddhināshātpraṇashyati.
For a person contemplating on objects of the senses, attachment towards those objects takes root. From attachment, desire is born. From desire, anger occurs, and from anger delusion. From delusion, recollection is lost. By the loss of recollection, the intellect is destroyed. Destruction of the intellect results in one’s destruction—falling from the path of liberation.
Shlok 2.64
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥
rāgadveshaviyuktaistu vishayānindriyaishcharan;
ātmavashyairvidheyātmā prasādamadhigachchhati.
One who consumes with senses that are under one’s control and free of fervent desire and aversion and who acts according to the injunctions of the guru and sacred texts attains grace.
Shlok 2.65
प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥
prasāde sarvaduhkhānām hānirasyopajāyate;
prasannachetaso hyāshu buddhih paryavatishṭhate.
Upon attaining such grace, all their miseries are destroyed. The intellect of such a person, who is content, indeed immediately becomes focused on Paramātmā.
Shlok 2.66
नास्ति बुद्धिरयुक्तस्य न चाऽयुक्तस्य भावना।
न चाऽभावयतः शान्तिरशान्तस्य कुतः सुखम्॥
nāsti buddhirayuktasya na chā’yuktasya bhāvanā;
na chā’bhāvayatah shāntirashāntasya kutah sukham.
The previously mentioned conviction (yoga-buddhi) fails to become established in one who is unattached to Paramātmā. Therefore, devotion (bhakti) also fails to take root in one who is unattached to Paramātmā. Also, there is no peace for one without devotion; and if one is not at peace, then how will they find happiness?
Shlok 2.67
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाऽम्भसि॥
indriyāṇām hi charatām yanmano’nuvidhīyate;
tadasya harati prajnām vāyurnāvamivā’mbhasi.
Just as the wind carries away a boat in water, when the mind follows the senses that indulge in pleasures, it carries a person’s intellect towards the sense pleasures.
Shlok 2.68
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥
tasmādyasya mahābāho nigruhītāni sarvashaha;
indriyāṇīndriyārthebhyastasya prajnāpratishṭhitā.
Therefore, O Arjun! One whose senses are withdrawn from all sense objects and are thoroughly restrained, such a person’s intellect is steady.
Shlok 2.69
या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥
yā nishā sarvabhūtānām tasyām jāgarti sanyamī;
yasyām jāgrati bhūtāni sā nishā pashyato munehe.
One possessing restraint is attentive to devotion towards Paramātmā, which is like night to others. Alternatively, others are attentive to indulging in the sense pleasures, which is like night to the wise.
Shlok 2.70
आपूर्यमाणम् अचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी॥
āpūryamāṇam achalapratishṭham
samudramāpah pravishanti yadvat;
tadvatkāmā yam pravishanti sarve
sa shāntimāpnoti na kāmakāmī.
Just as the ocean remains steady, despite being filled from all sides by flowing water, a person who remains unperturbed, despite attaining the sense objects, attains peace. Such a person does not harbor desire.
Shlok 2.71
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति॥
vihāya kāmānyah sarvānpumānshcharati nihspruhaha;
nirmamo nirahankārah sa shāntimadhigachchhati.
One who, upon renouncing all worldly desires, lives free of longing and is without possessiveness and ego attains peace.
Shlok 2.72
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥
eshā brāhmī sthitih pārtha nainām prāpya vimuhyati;
sthitvā’syāmantakāle’pi brahmanirvāṇamruchchhati.
Arjun! This is the state of Aksharbrahma. Having attained this state, one is not deluded. Furthermore, even at the time of death, upon being in this state, one attains Akshardhām—the abode of Brahman.
॥इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे ब्रह्मस्थितियोगो नाम द्वितीयोऽध्यायः॥
iti shrīmadbhagavadgītāsūpanishatsu brahmavidyāyām yogashāstre shrīkrushṇārjunasamvāde
brahmasthitiyogo nāma dvitīyo’dhyāyaha
In this way, within the Upanishad-like Shrīmad-Bhagavad-Gītā, which is brahmavidyā and a sacred text on yoga, and in the dialogue between Shrī Krishna and Arjun, this concludes the second chapter titled “Brahma-sthiti-yoga.”