2.Contents of the Gītā Summarized Flashcards
Arjuna Accepts Lord Krishna as his Guru
Spiritual master/Guru - Arjuna accepts Krishna as,
2.7
kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam
kārpaṇya—miserly; doṣa—weakness; upahata—being inflicted by; svabhāvaḥ—characteristics; pṛcchāmi—I am asking; tvām—unto You; dharma—religion; saṁmūḍha—bewildered; cetāḥ—in heart; yat—what; śreyaḥ—all-good; syāt—may be; niścitam—confidently; brūhi—tell; tat—that; me—unto me; śiṣyaḥ—disciple; te—Your; aham—I am; śādhi—just instruct; mām—me; tvām—unto You; prapannam—surrendered.
Now I am confused about my duty and have lost all composure because of weakness. In this
condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
Don’t Lament Unnecessarily
Body - one should not lament for,
Lamentation - wise do not lament for living or the dead,
2.11
śrī-bhagavān uvāca
aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ
śrī bhagavān uvāca—the Supreme Personality of Godhead said; aśocyān—that which is not worthy of lamentation; anvaśocaḥ—you are lamenting; tvam—you; prajñā-vādāḥ—learned talks; ca—also; bhāṣase—speaking; gata—lost; asūn—life; agata—not past; asūn—life; ca—also; na—never; anuśocanti—lament; paṇḍitāḥ—the learned.
The Blessed 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 the dead.
All Individuals Exist Eternally
Soul - never ceases to be,
2.12
na tv evāhaṁ jātu nāsaṁ
na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param
na—never; tu—but; eva—certainly; aham—I; jātu—become; na—never; āsam—existed; na—it is not so; tvam—yourself; na—not; ime—all these; janādhipāḥ—kings; na—never; ca—also; eva—certainly; na—not like that; bhaviṣyāmaḥ—shall exist; sarve—all of us; vayam—we; ataḥ param—hereafter.
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
Change of Body is Natural
Body - self realized soul not bewildered by change of, soul changes body,
Soul - as different from the body,
Soul - self realized soul not bewildered by change of body,
2.13
dehino ’smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
dehinaḥ—of the embodied; asmin—in this; yathā—as; dehe—in the body; kaumāram—boyhood; yauvanam—youth; jarā—old age; tathā—similarly; dehāntara—transference of the body; prāptiḥ—achievement; dhīraḥ—the sober; tatra—thereupon; na—never; muhyati—deluded.
As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.
Tolerate the Temporary Dualities
Dualities - one must learn to tolerate,
2.14
mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās
tāṁs titikṣasva bhārata
mātrā—sensuous; sparśāḥ—perception; tu—only; kaunteya—O son of Kuntī; śīta—winter; uṣṇa—summer; sukha—happiness; duḥkha-daḥ—giving pain; āgama—appearing; apāyinaḥ—disappearing; anityāḥ—nonpermanent; tān—all of them; titikṣasva—just try to tolerate; bhārata—O descendant of the Bhārata dynasty.
O son of Kuntī, 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.
Equanimity is the Eligibility for Liberation
BG 2.15
yaṁ hi na vyathayanty ete
puruṣaṁ puruṣarṣabha
sama-duḥkha-sukhaṁ dhīraṁ
so ‘mṛtatvāya kalpate
yam—one who; hi—certainly; na—never; vyathayanti—are distressing; ete—all these; puruṣam—to a person; puruṣarṣabha—is best among men; sama—unaltered; duḥkha—distress; sukham—happiness; dhīram—patient; saḥ—he; amṛtatvāya—for liberation; kalpate—is considered eligible.
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.
Eternal Soul Never Dies
Soul - as unborn,
Soul - cannot be destroyed,
Soul - eternally existing,
Soul - never ceases to be, never takes birth or dies,
2.20
na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre
na—never; jāyate—takes birth; mriyate—never dies; vā—either; kadācit—at any time (past, present or future); na—never; ayam—this; bhūtvā—came into being; bhavitā—will come to be; vā—or; na—not; bhūyaḥ—or has come to be; ajaḥ—unborn; nityaḥ—eternal; śāśvataḥ—permanent; ayam—this; purāṇaḥ—the oldest; na—never; hanyate—is killed; hanyamāne—being killed; śarīre—by the body.
For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.
Changing Bodies is Similar to Changing Clothes
Soul - changes body as one changes dress,
2.22
vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro ’parāṇi
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī
vāsāṁsi—garments; jīrṇāni—old and worn out; yathā—as it is; vihāya—giving up; navāni—new garments; gṛhṇāti—does accept; naraḥ—a man; aparāṇi—other; tathā—in the same way; śarīrāṇi—bodies; vihāya—giving up; jīrṇāni—old and useless; anyāni—different; saṁyāti—verily accepts; navāni—new sets; dehī—the embodied.
As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.
The Characteristics of Eternal Soul
Soul - cannot be harmed by material elements,
2.23
nainaṁ chindanti śastrāṇi
nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo
na śoṣayati mārutaḥ
na—never; enam—unto this soul; chindanti—can cut into pieces; śastrāṇi—all weapons; na—never; enam—unto this soul; dahati—burns; pāvakaḥ—fire; na—never; ca—also; enam—unto this soul; kledayanti—moistens; āpaḥ—water; na—never; śoṣayati—dries; mārutaḥ—wind.
The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind.
The Inevitable Birth-Death Cycle
Birth and Death - certain for embodied soul, certain for one who is born,
2.27
jātasya hi dhruvo mṛtyur
dhruvaṁ janma mṛtasya ca
tasmād aparihārye ’rthey
na tvaṁ śocitum arhasi
jātasya—one who has taken his birth; hi—certainly; dhruvaḥ—a fact; mṛtyuḥ—death;
dhruvam—it is also a fact; janma—birth; mṛtasya—of the dead; ca—also;
tasmāt—therefore; aparihārye—for that which is unavoidable; arthe—in the matter of;
na—do not; tvam—you; śocitum—to lament; arhasi—deserve.
For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.
The soul is eternal and can never be slain. Therefore you need not grieve for any creature.
2.30
dehī nityam avadhyo ’yaṁ
dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni
na tvaṁ śocitum arhasi
dehī—the owner of the material body; nityam—eternally; avadhyaḥ—cannot be killed; ayam—this soul;
dehe—in the body; sarvasya—of everyone; bhārata—O descendant of Bharata;
tasmāt—therefore; sarvāṇi—all; bhūtāni—living entities (that are born);
na—never; tvam—yourself; śocitum—to lament; arhasi—deserve.
O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.
No Loss in Yoga Performance
Devotional Service - no loss in,
Fear - protected from by small amount of devotion
2.40
nehābhikrama-nāśo ’sti
pratyavāyo na vidyate
sv-alpam apy asya dharmasya
trāyate mahato bhayāt
na—there is not; iha—in this world; abhikrama—endeavoring; nāśaḥ—loss; asti—there is;
pratyavāyaḥ—diminution; na—never; vidyate—there is;
svalpam—little; api—although; asya—of this; dharmasya—of this occupation;
trāyate—releases; mahataḥ—of very great; bhayāt—from danger.
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.
Resolute Intelligence
Devotional service - resolute determination for,
2.41
vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo ’vyavasāyinām
vyavasāyātmikā—resolute Kṛṣṇa consciousness; buddhiḥ—intelligence;
ekā—only one; iha—in this world; kuru-nandana—O beloved child of the Kurus;
bahu-śākhāḥ—various branches; hi—indeed; anantāḥ—unlimited; ca—also;
buddhayaḥ—intelligence; avyavasāyinām—of those who are not in Kṛṣṇa consciousness.
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.
Obstacles for Resolute Determination
Sense gratification - hinders spiritual advancement,
Sense gratification - those addicted to connot have resolute determination for devotional service,
2.44
bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate
bhoga—material enjoyment; aiśvarya—opulence; prasaktānām—those who are so attached;
tayā—by such things; apahṛta-cetasām—bewildered in mind;
vyavasāyātmikā—fixed determination; buddhiḥ—devotional service of the Lord;
samādhau—in the controlled mind; na—never; vidhīyate—does take place.
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 of devotional service to the Supreme Lord does not take place.
Transcend the Material Modes and Dualities
Modes of material nature - one should rise above,
Vedas - deal with the 3 modes,
2.45
trai-guṇya-viṣayā vedā
nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān
traiguṇya—pertaining to the three modes of material nature; viṣayāḥ—on the subject matter; vedāḥ—Vedic literatures;
nistraiguṇyaḥ—in a pure state of spiritual existence; bhava—be; arjuna—O Arjuna;
nirdvandvaḥ—free from the pains of opposites; nitya-sattva-sthaḥ—ever remaining in sattva (goodness);
niryoga-kṣemaḥ—free from (the thought of) acquisition and preservation; ātmavān—established in the Self.
The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.
all the purposes of the Vedas can be served to one who knows the purpose behind them.
2.46
yāvān artha udapāne
sarvataḥ samplutodake
tāvān sarveṣu vedeṣu
brāhmaṇasya vijānataḥ
yāvān—all that; arthaḥ—is meant; udapāne—in a well of water; sarvataḥ—in all respects; sampluta-udake—in a great reservoir of water; tāvān—similarly; sarveṣu—in all; vedeṣu—Vedic literatures; brāhmaṇasya—of the man who knows the Supreme Brahman; vijānataḥ—of one who is in complete knowledge.
All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.
Experiencing a Higher Taste
Love of God/Prema bhakti/Krishna prema - as higher taste,
2.59
viṣayā vinivartante
nirāhārasya dehinaḥ
rasa-varjaṁ raso ’py asya
paraṁ dṛṣṭvā nivartate
viṣayāḥ—objects for sense enjoyment; vinivartante—are practiced to be refrained from; nirāhārasya—by negative restrictions; dehinaḥ—for the embodied; rasa-varjam—giving up the taste; rasaḥ—sense of enjoyment; api—although there is; asya—his; param—far superior things; dṛṣṭvā—by experiencing; nivartate—ceases from.
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.
Stages of Fall down due to Uncontrolled Mind - 1
Sense gratification - contemplating,
2.62
dhyāyato viṣayān puṁsaḥ
saṅgas teṣūpajāyate
saṅgāt sañjāyate kāmaḥ
kāmāt krodho ’bhijāyate
dhyayataḥ—while contemplating; viṣayān—sense objects; puṁsaḥ—of the person; saṅgaḥ—attachment; teṣu—in the sense objects; upajāyate—develops; saṅgāt—attachment; sañjāyate—develops; kāmaḥ—desire; kāmāt—from desire; krodhaḥ—anger; abhijāyate—becomes manifest.
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
Stages of Fall down due to Uncontrolled Mind - 1
Anger - delusion arises from,
2.63
krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati
krodhāt—from anger; bhavati—takes place; saṁmohaḥ—perfect illusion; saṁmohāt—from illusion; smṛti—of memory; vibhramaḥ—bewilderment; smṛti-bhraṁśāt—after bewilderment of memory; buddhi-nāśaḥ—loss of intelligence; buddhi-nāśāt—and from loss of intelligence; praṇaśyati—falls down.
From anger, 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.
Sadhana bhakti - can obtain mercy of Krishna,
Senses - controlled by practicing regulation,
2.64
rāga-dveṣa-vimuktais tu
viṣayān indriyaiś caran
ātma-vaśyair vidheyātmā
prasādam adhigacchati
rāga—attachment; dveṣa—detachment; vimuktaiḥ—by one who has been free from such things; tu—but; viṣayān—sense objects; indriyaiḥ—by the senses; caran—acting; ātma-vaśyaiḥ—one who has control over; vidheyātmā—one who follows regulated freedom; prasādam—the mercy of the Lord; adhigacchati—attains.
One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.
A Sthita-prajna’s Day and Night
2.69
yā niśā sarva-bhūtānāṁ
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni
sā niśā paśyato muneḥ
yā—what; niśā—is night; sarva—all; bhūtānām—of living entities;
tasyām—in that; jāgarti—wakeful; saṁyamī—the self-controlled;
yasyām—in which; jāgrati—awake; bhūtāni—all beings;
sā—that is; niśā—night; paśyataḥ—for the introspective; muneḥ—sage.
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.
The Amazing Soul
BG 2.29
āścarya-vat paśyati kaścid enam
āścarya-vad vadati tathaiva cānyaḥ
āścarya-vac cainam anyaḥ śṛṇoti
śrutvāpy enaṁ veda na caiva kaścit
āścaryavat—amazing; paśyati—see; kaścit—some; enam—this soul; āścaryavat—amazing; vadati—speak; tathā—there; eva—certainly; ca—also; anyaḥ—others; āścaryavat—similarly amazing; ca—also; enam—this soul; anyaḥ—others; śṛṇoti—hear; śrutvā—having heard; api—even; enam—this soul; veda—do know; na—never; ca—and; eva—certainly; kaścit—anyone.
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.
**2.38
Dutiful Work with Detachment to Results
2.47
karmaṇy evādhikāras te
mā phaleṣu kadācana
mā karma-phala-hetur bhūr
mā te saṅgo ‘stv akarmaṇi
karmaṇi—prescribed duties; eva—certainly; adhikāraḥ—right; te—of you; mā—never; phaleṣu—in the fruits; kadācana—at any time; mā—never; karma-phala—in the result of the work; hetuḥ—cause; bhūḥ—become; mā—never; te—of you; saṅgaḥ—attachment; astu—be there; akarmaṇi—in not doing.
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.
Yoga is Equanimity
2.48
yoga-sthaḥ kuru karmāṇi
saṅgaṁ tyaktvā dhanañjaya
siddhy-asiddhyoḥ samo bhūtvā
samatvaṁ yoga ucyate
yoga-sthaḥ—steadfast in yoga; kuru—perform; karmāṇi—your duty; saṅgam—attachment; tyaktvā—having abandoned; dhanañjaya—O Dhanañjaya; siddhi-asiddhyoḥ—in success and failure; samaḥ—the same; bhūtvā—having become; samatvam—evenness of mind; yogaḥ—yoga; ucyate—is called.
Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.
Symptoms of a Sthita-prajna
2.55
śrī-bhagavān uvāca
prajahāti yadā kāmān
sarvān pārtha mano-gatān
ātmany evātmanā tuṣṭaḥ
sthita-prajñas tadocyate
śrī bhagavān uvāca—the Supreme Personality of Godhead said; prajahāti—gives up; yadā—when; kāmān—desires for sense gratification; sarvān—of all varieties; pārtha—O son of Pṛthā; manaḥ-gatān—of mental concoction; ātmani—in the pure state of the soul; eva—certainly; ātmanā—by the purified mind; tuṣṭaḥ—satisfied; sthita-prajñaḥ—transcendentally situated; tadā—at that time; ucyate—is said.
The Blessed Lord said: O Pārtha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
Sthita-prajna’s Response to Dualitites
2.56
duḥkheṣv anudvigna-manāḥ
sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ
sthita-dhīr munir ucyate
duḥkheṣu—in the threefold miseries; anudvigna-manāḥ—without being agitated in mind; sukheṣu—in happiness; vigata-spṛhaḥ—without being too interested; vīta—free from; rāga—attachment; bhaya—fear; krodhaḥ—anger; sthita-dhīḥ—one who is steady; muniḥ—sage; ucyate—is called.
One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
A Sthita-prajna Withdraws Senses like a Tortoise
2.58
yadā saṁharate cāyaṁ
kūrmo ‘ṅgānīva sarvaśaḥ
indriyāṇīndriyārthebhyas
tasya prajñā pratiṣṭhitā
yadā—when; saṁharate—winds up; ca—also; ayam—all these; kūrmaḥ—tortoise; aṅgāni—limbs; iva—like; sarvaśaḥ—altogether; indriyāni—senses; indriya-arthebhyaḥ—from the sense objects; tasya—his; prajñā—consciousness; pratiṣṭhitā—fixed up.
One who is able to withdraw his senses from sense objects, as the tortoise draws his limbs within the shell, is to be understood as truly situated in knowledge.
Even the Wise are Distracted by the Senses
2.60
yatato hy api kaunteya
puruṣasya vipaścitaḥ
indriyāṇi pramāthīni
haranti prasabhaṁ manaḥ
yatataḥ—while endeavoring; hi—certainly; api—in spite of; kaunteya—O son of Kuntī; puruṣasya—of the man; vipaścitaḥ—full of discriminating knowledge; indriyāṇi—the senses; pramāthīni—stimulated; haranti—throws forcefully; prasabhaṁ—by force; manaḥ—the mind.
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.
Steady Intelligence
2.61
tāni sarvāṇi saṁyamya
yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā
tāni—those senses; sarvāṇi—all; saṁyamya—keeping under control; yuktaḥ—being engaged; āsīta—being so situated; mat-paraḥ—in relationship with Me; vaśe—in full subjugation; hi—certainly; yasya—one whose; indriyāṇi—senses; tasya—his; prajñā—consciousness; pratiṣṭhitā—fixed.
One who restrains his senses and fixes his consciousness upon Me is known as a man of steady intelligence.
Result of Attaining the Lord’s Mercy
2.65
prasāde sarva-duḥkhānāṁ
hānir asyopajāyate
prasanna-cetaso hy āśu
buddhiḥ paryavatiṣṭhate
prasāde—on achievement of the causeless mercy of the Lord; sarva—all; duḥkhānām—material miseries; hāniḥ—destruction; asya—his; upajāyate—takes place; prasanna-cetasaḥ—of the happy-minded; hi—certainly; āśu—very soon; buddhiḥ—intelligence; pari—sufficiently; avatiṣṭhate—established.
For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one’s intelligence soon becomes steady.
No Peace Without Krishna Consciousness
2.66
nāsti buddhir ayuktasya
na cāyuktasya bhāvanā
na cābhāvayataḥ śāntir
aśāntasya kutaḥ sukham
na asti—there cannot be; buddhiḥ—transcendental intelligence; ayuktasya—of one who is not connected (with Kṛṣṇa consciousness); na—neither; ca—and; ayuktasya—of one devoid of Kṛṣṇa consciousness; bhāvanā—mind fixed in happiness; na—neither; ca—and; abhāvayataḥ—one who is not fixed; śāntiḥ—peace; aśāntasya—of the unpeaceful; kutaḥ—where is; sukham—happiness.
One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?
Agitated Senses Carry Away the Intelligence
2.67
indriyāṇāṁ hi caratāṁ
yan mano ‘nuvidhīyate
tad asya harati prajñāṁ
vāyur nāvam ivāmbhasi
indriyāṇām—of the senses; hi—certainly; caratām—while herding over; yat—that; manaḥ—mind; anuvidhīyate—becomes constantly engaged; tat—that; asya—his; harati—takes away; prajñām—intelligence; vāyuḥ—wind; nāvam—a boat; iva—like; ambhasi—on the water.
*As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man’s intelligence. *
The Amazing Soul
2.29
āścarya-vat paśyati kaścid enam
āścarya-vad vadati tathaiva cānyaḥ
āścarya-vac cainam anyaḥ śṛṇoti
śrutvāpy enaṁ veda na caiva kaścit
āścaryavat—amazing; paśyati—see; kaścit—some; enam—this soul; āścaryavat—amazing; vadati—speak; tathā—there; eva—certainly; ca—also; anyaḥ—others; āścaryavat—similarly amazing; ca—also; enam—this soul; anyaḥ—others; śṛṇoti—hear; śrutvā—having heard; api—even; enam—this soul; veda—do know; na—never; ca—and; eva—certainly; kaścit—anyone.
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.
Fight as a Duty - Equanimity in Duality
2.38
sukha-duḥkhe same kṛtvā
lābhālābhau jayājayau
tato yuddhāya yujyasva
naivaṁ pāpam avāpsyasi
sukha—happiness; duḥkhe—in distress; same—in equanimity; kṛtvā—doing so; lābhālābhau—both in loss and profit; jayājayau—both in defeat and victory; tataḥ—thereafter; yuddhāya—for the sake of fighting; yujyasva—do fight; na—never; evam—in this way; pāpam—sinful reaction; avāpsyasi—you will gain.
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.
Dutiful Work with Detachment to Results
2.47
karmaṇy evādhikāras te
mā phaleṣu kadācana
mā karma-phala-hetur bhūr
mā te saṅgo ‘stv akarmaṇi
karmaṇi—prescribed duties; eva—certainly; adhikāraḥ—right; te—of you; mā—never; phaleṣu—in the fruits; kadācana—at any time; mā—never; karma-phala—in the result of the work; hetuḥ—cause; bhūḥ—become; mā—never; te—of you; saṅgaḥ—attachment; astu—be there; akarmaṇi—in not doing.
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.
Yoga is Equanimity
2.48
yoga-sthaḥ kuru karmāṇi
saṅgaṁ tyaktvā dhanañjaya
siddhy-asiddhyoḥ samo bhūtvā
samatvaṁ yoga ucyate
yoga-sthaḥ—steadfast in yoga; kuru—perform; karmāṇi—your duty; saṅgam—attachment; tyaktvā—having abandoned; dhanañjaya—O Dhanañjaya; siddhi-asiddhyoḥ—in success and failure; samaḥ—the same; bhūtvā—having become; samatvam—evenness of mind; yogaḥ—yoga; ucyate—is called.
Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.
Symptoms of a Sthita-prajna
2.55
śrī-bhagavān uvāca
prajahāti yadā kāmān
sarvān pārtha mano-gatān
ātmany evātmanā tuṣṭaḥ
sthita-prajñas tadocyate
śrī bhagavān uvāca—the Supreme Personality of Godhead said; prajahāti—gives up; yadā—when; kāmān—desires for sense gratification; sarvān—of all varieties; pārtha—O son of Pṛthā; manaḥ-gatān—of mental concoction; ātmani—in the pure state of the soul; eva—certainly; ātmanā—by the purified mind; tuṣṭaḥ—satisfied; sthita-prajñaḥ—transcendentally situated; tadā—at that time; ucyate—is said.
The Blessed Lord said: O Pārtha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
Sthita-prajna’s Response to Dualitites
2.56
duḥkheṣv anudvigna-manāḥ
sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ
sthita-dhīr munir ucyate
duḥkheṣu—in the threefold miseries; anudvigna-manāḥ—without being agitated in mind; sukheṣu—in happiness; vigata-spṛhaḥ—without being too interested; vīta—free from; rāga—attachment; bhaya—fear; krodhaḥ—anger; sthita-dhīḥ—one who is steady; muniḥ—sage; ucyate—is called.
One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
A Sthita-prajna Withdraws Senses like a Tortoise
2.58
yadā saṁharate cāyaṁ
kūrmo ‘ṅgānīva sarvaśaḥ
indriyāṇīndriyārthebhyas
tasya prajñā pratiṣṭhitā
yadā—when; saṁharate—winds up; ca—also; ayam—all these; kūrmaḥ—tortoise; aṅgāni—limbs; iva—like; sarvaśaḥ—altogether; indriyāni—senses; indriya-arthebhyaḥ—from the sense objects; tasya—his; prajñā—consciousness; pratiṣṭhitā—fixed up.
One who is able to withdraw his senses from sense objects, as the tortoise draws his limbs within the shell, is to be understood as truly situated in knowledge.
A Sthita-prajna is Unagitated by Desires
2.70
āpūryamāṇam acala-pratiṣṭhaṁ
samudram āpaḥ praviśanti yadvat
tadvat kāmā yaṁ praviśanti sarve
sa śāntim āpnoti na kāma-kāmī
āpūryamāṇam—always filled; acala-pratiṣṭham—steadily situated; samudram—the ocean; āpaḥ—water; praviśanti—enter; yadvat—as; tadvat—so; kāmāḥ—desires; yam—unto one; praviśanti—enter; sarve—all; saḥ—that person; śāntim—peace; āpnoti—achieves; na—not; kāma-kāmī—one who desires to fulfill desires.
*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. *
Result of Attaining the Lord’s Mercy
2.65
prasāde sarva-duḥkhānāṁ
hānir asyopajāyate
prasanna-cetaso hy āśu
buddhiḥ paryavatiṣṭhate
prasāde—on achievement of the causeless mercy of the Lord; sarva—all; duḥkhānām—material miseries; hāniḥ—destruction; asya—his; upajāyate—takes place; prasanna-cetasaḥ—of the happy-minded; hi—certainly; āśu—very soon; buddhiḥ—intelligence; pari—sufficiently; avatiṣṭhate—established.
For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one’s intelligence soon becomes steady.
