Chapter 2

Bhagavad Gita 2.1

sanSanjaya uvaca

Tam tatha kripayavistam asru-purnakuleksanam
visidantam idam vakyam uvaca madhusudanah

“Sanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusudana, Krishna, spoke the following words.”

Bhagavad Gita 2.2 krishna

Sri-Bhagavan uvaca

Kutas tva kasmalam idam visame samupasthitam
anarya-justam asvargyam akirti-karam arjuna

“The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy.”

Bhagavad Gita 2.3

Klaibyam ma sma gamah partha naitat tvayy upapadyate
ksudram hridaya-daurbalyam tyaktvottistha parantapa

“O son of Pritha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.”

Bhagavad Gita 2.4

arjArjuna uvaca

Katham bhismam aham sankhye dronam ca madhusudana
isubhih pratiyotsyami pujarhav ari-sudana

“Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhishma and Drona, who are worthy of my worship?”

Bhagavad Gita 2.5

Gurun ahatva hi mahanubhavan sreyo bhoktum bhaiksyam apiha loke
hatvartha-kamams tu gurun ihaiva bhunjiya bhogan rudhira-pradigdhan

“It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.”

Bhagavad Gita 2.6

Na caitad vidmah kataran no gariyo yad va jayema yadi va no jayeyuh
yan eva hatva na jijivisamas te vasthitah pramukhe dhartarastrah

“Nor do we know which is better conquering them or being conquered by them. If we killed the sons of Dhritarashtra, we should not care to live. Yet they are now standing before us on the battlefield.”

Bhagavad Gita 2.7

Karpanya-dosopahata-svabhavah prcchami tvam dharma-sammudha-cetah
yac chreyah syan niscitam bruhi tan me shishyas te ham sadhi mam tvam prapannam

“Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.”

Bhagavad Gita 2.8

Na hi prapasyami mamapanudyad yac chokam ucchosanam indriyanam
avapya bhumav asapatnam rddham rajyam suranam api cadhipatyam

“I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.”

Bhagavad Gita 2.9

sanSanjaya uvaca

Evam uktva hrishikesham gudakeshah parantapah
na yotsya iti govindam uktva tusnim babhuva ha

“Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krishna, Govinda, I shall not fight, and fell silent.”

Bhagavad Gita 2.10

Tam uvaca hrishikeshah prahasann iva bharata
senayor ubhayor madhye visidantam idam vacah

“O descendant of Bharata, at that time Krishna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.”

Bhagavad Gita 2.11 krishna

Sri-Bhagavan uvaca

Asocyan anvasocas tvam prajna-vadams ca bhasase
gatasun agatasums ca nanusocanti panditah

“The Supreme Personality of Godhead 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.”

Bhagavad Gita 2.12

Na tv evaham jatu nasam na tvam neme janadhipah
na caiva na bhavisyamah sarve vayam atah param

“Never was there a time when I did not exist, nor you, nor al these kings; nor in the future shall any of us cease to be.”

Bhagavad Gita 2.13

Dehino smin yatha dehe kaumaram yauvanam jara
tatha dehantara-praptir dhiras tatra na muhyati

“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.”

Bhagavad Gita 2.14

Matra-sparshas tu kaunteya sitosna-sukha-duhkha-dah
agamapayino nityas tams titiksasva bharata

“O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.”

Bhagavad Gita 2.15

Yam hi na vyathayanty ete purusham purusharsabha
sama-duhkha-sukham dhiram so mrtatvaya kalpate

“O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.”

Bhagavad Gita 2.16

Nasato vidyate bhavo nabhavo vidyate satah
ubhayor api drsto ntas tv anayos tattva-darshibhih

“Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both.”

Bhagavad Gita 2.17

Avinasi tu tad viddhi yena sarvam idam tatam
vinasam avyayasyasya na kascit kartum arhati

“That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.”

Bhagavad Gita 2.18

Antavanta ime deha nityasyoktah saririnah
anasino prameyasya tasmad yudhyasva bharata

“The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.”

Bhagavad Gita 2.19

Ya enam vetti hantaram yas cainam manyate hatam
ubhau tau na vijanito nayam hanti na hanyate

“Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain.”

Bhagavad Gita 2.20

Na jayate mriyate va kadacin nayam bhutva bhavita va na bhuyah
ajo nityah sasvato yam purano na hanyate hanyamane sarire

“For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.”

Bhagavad Gita 2.21

Vedavinasinam nityam ya enam ajam avyayam
katham sa purushah partha kam ghatayati hanti kam

“O Partha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?”

Bhagavad Gita 2.22

Vasamsi jirnani yatha vihaya navani grhnati naro parani
tatha sarirani vihaya jirnany anyani samyati navani dehi

“As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.”

Bhagavad Gita 2.23

Nainam chindanti shastrani nainam dahati pavakah
na cainam kledayanty apo na sosayati marutah

“The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.”

Bhagavad Gita 2.24

Acchedyo yam adahyo yam akledyo sosya eva ca
nityah sarva-gatah sthanur acalo yam sanatanah

“This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.”

Bhagavad Gita 2.25

Avyakto yam acintyo yam avikaryo yam ucyate
tasmad evam viditvainam nanusocitum arhasi

“It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.”

Bhagavad Gita 2.26

Atha cainam nitya-jatam nityam va manyase mrtam
tathapi tvam maha-baho nainam socitum arhasi

“If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed.”

Bhagavad Gita 2.27

Jatasya hi dhruvo mrityur dhruvam janma mrtasya ca
tasmad apariharye rthe na tvam socitum arhasi

“One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.”

Bhagavad Gita 2.28

Avyaktadini bhutani vyakta-madhyani bharata
avyakta-nidhanany eva tatra ka paridevana

“All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?”

Bhagavad Gita 2.29

Ascarya-vat pasyati kascid enam ascarya-vad vadati tathaiva canyah
ascarya-vac cainam anyah srnoti srutvapy enam veda na caiva kascit

“Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.”

Bhagavad Gita 2.30

Dehi nityam avadhyo yam dehe sarvasya bharata
tasmat sarvani bhutani na tvam socitum arhasi

“O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.”

Bhagavad Gita 2.31

Sva-dharmam api caveksya na vikampitum arhasi
dharmyad dhi yuddhac chreyo nyat kshatriyasya na vidyate

“Considering your specific duty as a kshatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.”

Bhagavad Gita 2.32

Yadrcchaya copapannam svarga-dvaram apavrtam
sukhinah kshatriyah partha labhante yuddham idrsam

“O Partha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.”

Bhagavad Gita 2.33

Atha cet tvam imam dharmyam sangramam na karishyasi
tatah sva-dharmam kirtim ca hitva papam avapsyasi

“If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.”

Bhagavad Gita 2.34

Akirtim capi bhutani kathayisyanti te vyayam
sambhavitasya cakirtir maranad atiricyate

“People will always speak of your infamy, and for a respectable person, dishonor is worse than death.”

Bhagavad Gita 2.35

Bhayad ranad uparatam mamsyante tvam maha-rathah
yesham ca tvam bahu-mato bhutva yasyasi laghavam

“The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.”

Bhagavad Gita 2.36

Avacya-vadams ca bahun vadisyanti tavahitah
nindantas tava samarthyam tato duhkhataram nu kim

“Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?”

Bhagavad Gita 2.37

Hato va prapsyasi svargam jitva va bhoksyase mahim
tasmad uttistha kaunteya yuddhaya krta-niscayah

“O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination.”

Bhagavad Gita 2.38

Sukha-duhkhe same kritva labhalabhau jayajayau
tato yuddhaya yujyasva naivam papam avapsyasi

“Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat and by so doing you shall never incur sin.”

Bhagavad Gita 2.39

Esa te bhihita sankhye buddhir yoge tv imam shrinu
buddhya yukto yaya partha karma-bandham prahasyasi

“Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pritha, when you act in such knowledge you can free yourself from the bondage of works.”

Bhagavad Gita 2.40

Nehabhikrama-naso sti pratyavayo na vidyate
sv-alpam apy asya dharmasya trayate mahato bhayat

“In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.”

Bhagavad Gita 2.41

Vyavasayatmika buddhir ekeha kuru-nandana
bahu-sakha hy anantas ca buddhayo vyavasayinam

“Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.”

Bhagavad Gita 2.42, 2.43

Yam imam puspitam vacam pravadanty avipascitah
veda-vada-ratah partha nanyad astiti vadinah

Kamatmanah svarga-para janma-karma-phala-pradam
kriya-visesa-bahulam bhogaisvarya-gatim prati

“Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.”

Bhagavad Gita 2.44

Bhogaisvarya-prasaktanam tayapahrta-cetasam
vyavasayatmika buddhih samadhau na vidhiyate

“In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.”

Bhagavad Gita 2.45

Trai-gunya-visaya veda nistrai-gunyo bhavarjuna
nirdvandvo nitya-sattva-stho niryoga-ksema atmavan

“The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.”

Bhagavad Gita 2.46

Yavan artha udapane sarvatah samplutodake
tavan sarveshu vedesu brahmanasya vijanatah

“All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.”

Bhagavad Gita 2.47

Karmany evadhikaras te ma phalesu kadacana
ma karma-phala-hetur bhur ma te sango stv akarmani

“You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.”

Bhagavad Gita 2.48

Yoga-sthah kuru karmani sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva samatvam yoga ucyate

“Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.”

Bhagavad Gita 2.49

Durena hy avaram karma buddhi-yogad dhananjaya
buddhau saranam anviccha kripanah phala-hetavah

“O Dhananjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.”

Bhagavad Gita 2.50

Buddhi-yukto jahatiha ubhe sukrita-duskrte
tasmad yogaya yujyasva yogah karmasu kausalam

“A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work.”

Bhagavad Gita 2.51

Karma-jam buddhi-yukta hi phalam tyaktva manisinah
janma-bandha-vinirmuktah padam gacchanty anamayam

“By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].”

Bhagavad Gita 2.52

Yada te moha-kalilam buddhir vyatitarisyati
tada gantasi nirvedam srotavyasya srutasya ca

“When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.”

Bhagavad Gita 2.53

Shruti-vipratipanna te yada sthasyati niscala
samadhav acala buddhis tada yogam avapsyasi

“When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.”

Bhagavad Gita 2.54

arjArjuna uvaca

Sthita-prajnasya ka bhasa samadhi-sthasya keshava
sthita-dhih kim prabhaseta kim asita vrajeta kim

“Arjuna said: O Krishna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?”

Bhagavad Gita 2.55

Sri-Bhagavan uvacakrishna

Prajahati yada kaman sarvan partha mano-gatan
atmany evatmana tustah sthita-prajnas tadocyate

“The Supreme Personality of Godhead said: O Partha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.”

Bhagavad Gita 2.56

Duhkhesv anudvigna-manah sukhesu vigata-sprhah
vita-raga-bhaya-krodhah sthita-dhir munir ucyate

“One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.”

Bhagavad Gita 2.57

Yah sarvatranabhisnehas tat tat prapya subhasubham
nabhinandati na dvesti tasya prajna pratisthita

“In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.”

Bhagavad Gita 2.58

Yada samharate cayam kurmo nganiva sarvasah
indriyanindriyarthebhyas tasya prajna pratisthita

“One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.”

Bhagavad Gita 2.59

Visaya vinivartante niraharasya dehinah
rasa-varjam raso py asya param drishtva nivartate

“The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.”

Bhagavad Gita 2.60

Yatato hy api kaunteya purushasya vipascitah
indriyani pramathini haranti prasabham manah

“The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.”

Bhagavad Gita 2.61

Tani sarvani samyamya yukta asita mat-parah
vase hi yasyendriyani tasya prajna pratisthita

“One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.”

Bhagavad Gita 2.62

Dhyayato visayan pumsah sangas tesupajayate
sangat sanjayate kamah kamat krodho bhijayate

“While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.”

Bhagavad Gita 2.63

Krodhad bhavati sammohah sammohat smriti-vibhramah
smriti-bhramsad buddhi-naso buddhi-nasat pranasyati

“From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.”

Bhagavad Gita 2.64

Raga-dvesa-vimuktais tu visayan indriyais caran
atma-vasyair vidheyatma prasadam adhigacchati

“But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.”

Bhagavad Gita 2.65

Prasade sarva-duhkhanam hanir asyopajayate
prasanna-cetaso hy asu buddhih paryavatisthate

“For one thus satisfied [in Krishna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, ones intelligence is soon well established.”

Bhagavad Gita 2.66

Nasti buddhir ayuktasya na cayuktasya bhavana
na cabhavayatah shantir asantasya kutah sukham

“One who is not connected with the Supreme [in Krishna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?”

Bhagavad Gita 2.67

Indriyanam hi caratam yan mano nuvidhiyate
tad asya harati prajnam vayur navam ivambhasi

“As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a mans intelligence.”

Bhagavad Gita 2.68

Tasmad yasya maha-baho nigrhitani sarvasah
indriyanindriyarthebhyas tasya prajna pratisthita

“Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.”

Bhagavad Gita 2.69

Ya nisa sarva-bhutanam tasyam jagarti samyami
yasyam jagrati bhutani sa nisa pasyato muneh

“What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.”

Bhagavad Gita 2.70

Apuryamanam acala-pratishtham samudram apah pravishanti yadvat
tadvat kama yam pravishanti sarve sa shantim apnoti na kama-kami

“A person who is not disturbed by the incessant flow of desires that enter like rivers into the ocean, which is ever being filled but is always still can alone achieve peace, and not the man who strives to satisfy such desires.”

Bhagavad Gita 2.71

Vihaya kaman yah sarvan pumams carati nihsprhah
nirmamo nirahankarah sa shantim adhigacchati

“A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego he alone can attain real peace.”

Bhagavad Gita 2.72

Esa brahmi sthitih partha nainam prapya vimuhyati
sthitvasyam anta-kale pi brahma-nirvanam rcchati

“That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.”

Previous Chapter

Next Chapter


Leave a Reply