Bhagavad Gita Chapter 2 : Sankhya Yoga

Bhagavad Gita Chapter 2

Author Kedi Ganapati

✦ ✦ ✦

✦ Shlokas ✦

2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 2:33 2:34 2:35 2:36 2:37 2:38 2:39 2:40 2:41 2:42 2:43 2:44 2:45 2:46 2:47 2:48 2:49 2:50 2:51 2:52 2:53 2:54 2:55 2:56 2:57 2:58 2:59 2:60 2:61 2:62 2:63 2:64 2:65 2:66 2:67 2:68 2:69 2:70 2:71 2:72

Shloka 2:1

ॐ

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ १ ॥

tam tatha kripayavishtam ashrupurnakulekshanam
vishidantam idam vakyam uvacha madhusudanah

Translation

Sanjaya said: Seeing Arjuna overwhelmed with compassion, his eyes filled with tears and his mind deeply troubled by grief, Lord Krishna spoke these words to him.

Conversation

Kedi: What is the meaning of Bhagavad Gita, Chapter 2, Verse 1?

Ganesh: Sanjaya is telling Dhritarashtra that, seeing Arjuna overwhelmed with compassion, his eyes filled with tears and his mind deeply disturbed by grief, Lord Krishna spoke these words to him.

Kedi: In the middle of a battlefield, is Arjuna shedding tears a sign of weakness or some kind of flaw?

Ganesh: Shedding tears on the battlefield is a symbol of awakening. Arjuna had become deeply awakened; even before the war began, he could already see its consequences. Tears arise when one foresees an unjust outcome or when there is a strong possibility of such an outcome.

Kedi: Grief is usually felt only after losing someone. The war had not even started, so how could Arjuna already be grieving?

Ganesh: Grief is not felt only after someone is lost; it can also arise from the deep realization that someone is about to be lost. Arjuna had already become aware that after the war, he would have lost his own loved ones.

Kedi: Who is Madhusudana?

Ganesh: Madhu means attachment or delusion, and Sudana means destroyer. The nature that destroys unnecessary attachment is calledMadhusudana. This is one of Lord Krishna's divine qualities, which is why Lord Krishna is also known as Madhusudana.

Shloka 2:2

ॐ

श्रीभगवानुवाच ।
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २ ॥

shri bhagavan uvacha
kutas tva kashmalam idam vishame samupasthitam
anaryajushtam asvargyam akirtikaram arjuna

Translation

The Blessed Lord said: O Arjuna, how has this weakness come upon you at such a critical moment? It is unworthy of a noble person, does not lead to heaven, and brings only disgrace.

Conversation

Kedi: What is the meaning of Bhagavad Gita, Chapter 2, Verse 2?

Ganesh: Lord Krishna said to Arjuna, "O Arjuna, how has this weakness come upon you at such a critical moment? It does not befit a noble person. It leads neither to heaven nor to honor; it brings only disgrace."

Kedi: What is the connection between weakness and liberation (Moksha)?

Ganesh: Weakness prevents a person from performing their duties. Without performing one's actions, liberation (Moksha) cannot be attained. And one who fails to fulfill their responsibilities is certain to earn disgrace.

Shloka 2:3

ॐ

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ ३ ॥

klaibyam ma sma gamah partha naitat tvayy upapadyate
kshudram hridaya daurbalyam tyaktvottishtha parantapa

Translation

O Partha, do not give in to weakness. It does not suit you. Cast aside this petty faint-heartedness and rise, O conqueror of enemies.

Conversation

Kedi: What is the meaning of Bhagavad Gita, Chapter 2, Verse 3?

Ganesh: Lord Krishna said to Arjuna, "O Partha, do not give in to weakness. It does not suit you. Cast off this petty cowardice and rise, O conqueror of enemies."

Kedi: What is Klaibyam? Is it some kind of club?

Ganesh: Klaibyam means unmanliness or the refusal to live up to one's duty. When a man, woman, or any person turns away from their rightful responsibility, that behavior is described here as klaibyam. Arjuna was hesitating to perform his duty, so Lord Krishna urged him, "Do not display such weakness—fulfill your duty."

Kedi: What does it mean to give up cowardice?

Ganesh: Giving up cowardice means having the courage to do the very thing you are afraid of when it is the right thing to do.

Shloka 2:4

ॐ

अर्जुन उवाच ।
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ ४ ॥

arjuna uvacha
katham bhishmam aham sankhye dronam cha madhusudana
ishubhih pratiyotsyami pujarhau arisudana

Translation

Arjuna said: O Madhusudana, how can I fight against Bhishma and Drona with my arrows in battle? They are both worthy of my highest respect.

Conversation

Kedi: What is the meaning of Bhagavad Gita, Chapter 2, Verse 4?

Ganesh: Arjuna said to Lord Krishna, "O Madhusudana, how can I fight against Bhishma and Drona in battle with my arrows? Both of them are worthy of my highest respect and reverence."

Kedi: Arjuna seems to have a valid point. If someone is our elder, teacher, or role model, is it right to fight against them?

Ganesh: Respecting someone and agreeing with their beliefs are two different things. We can respect a person while disagreeing with their ideology. When an ideology stands against Dharma, it is right to oppose it, even if the person supporting it is highly respected or an ideal figure. Bhishma and Dronacharya stood in support of an unrighteous cause, so opposing them was the righteous course of action.

Shloka 2:5

ॐ

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ ५ ॥

gurun ahatva hi mahanubhavan shreyo bhoktum bhaikshyam apiha loke
hatvartha kaman tu gurun ihaiva bhunjiya bhogan rudhira pradigdhan

Translation

It would be better to live by begging than to kill these honorable teachers. If I were to kill them, every pleasure I enjoy would be stained with their blood.

Conversation

Kedi: What is the meaning of Bhagavad Gita, Chapter 2, Verse 5?

Ganesh: Arjuna says to Lord Krishna, "It would be better to live by begging than to kill these honorable teachers. If I were to kill them, every pleasure I enjoyed afterward would be stained with their blood."

Kedi: What kind of comparison is this between killing and begging?

Ganesh: Arjuna is contrasting what he sees as two extreme choices. To him, killing his revered teachers would be the worst possible act, while living by begging would be the lowest way of earning a livelihood. He is saying that he is willing to accept the humblest life rather than commit what he believes to be the gravest wrong.

Kedi: Is killing really always the lowest kind of action?

Ganesh: According to the principle of karma, no action is good or bad in every situation. Taking a life to protect one's own life, innocent people, or one's country can be considered a righteous duty. But taking a life for selfish motives is regarded as one of the gravest sins, bringing severe negative consequences.

Kedi: Arjuna also had a point. How could anyone truly enjoy happiness after killing their own loved ones and teachers?

Ganesh: Arjuna was a Kshatriya. The duty of a Kshatriya is to uphold justice, not merely to think about personal happiness or sorrow. Arjuna should have focused not on the pleasure that victory might bring, but on the victory of justice itself.

Shloka 2:6

ॐ

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषामः तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ ६ ॥

na chaitad vidmah kataran no gariyo yad va jayema yadi va no jayeyuh
yan eva hatva na jijivishamah te avasthitah pramukhe dhartarashtrah

Translation

We do not know which is better—to defeat them or to be defeated by them. The sons of Dhritarashtra stand before us, and after killing them, we would not wish to live.

Conversation

Kedi: What is the meaning of Bhagavad Gita, Chapter 2, Verse 6?

Ganesh: Arjuna says to Lord Krishna, "We do not know which is better—for us to conquer them or for them to conquer us. The sons of Dhritarashtra stand before us, and after killing them, we would no longer wish to live."

Kedi: If Arjuna feels he would not want to live after killing them, then shouldn't he choose to die himself instead of killing others, so that at least their lives would be spared? Am I thinking correctly?

Ganesh: Not quite. Arjuna's confusion was making him see only two painful choices. Lord Krishna's teaching is that one should first understand and fulfill one's rightful duty. If, after performing one's duty, a person no longer wishes to live, it reflects that they have not yet understood the true nature of life and the Self. One who truly understands their existence learns to carry out their duty and then continue living with dignity, wisdom, and peace.

Shloka 2:7

ॐ

कार्पण्यदोषोपहतस्वभावः पृच्छामि तवां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ ७ ॥

karpanya doshopahata svabhavah prichchhami tvam dharma sammudha chetah
yach chhreyah syan nishchitam bruhi tan me shishyas te aham shadhi mam tvam prapannam

Translation

My mind is confused about my duty, and my courage has failed me. I ask You to tell me what is truly best. I am Your disciple and have surrendered to You. Please guide me.

Shloka 2:8

ॐ

न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ ८ ॥

na hi prapashyami mamapanudyad yach chokam uchchoshanam indriyanam
avapya bhumav asapatnam riddham rajyam suranam api chadhipatyam

Translation

I cannot see anything that could remove this sorrow that is drying up my senses, even if I were to gain a prosperous kingdom on earth or lordship over the gods.

Shloka 2:9

ॐ

सञ्जय उवाच ।
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ ९ ॥

sanjaya uvacha
evam uktva hrishikesham gudakeshah parantapa
na yotsya iti govindam uktva tushnim babhuva ha

Translation

Sanjaya said: After speaking these words to Lord Krishna, Arjuna declared, "I will not fight," and then fell silent.

Shloka 2:10

ॐ

तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ १० ॥

tam uvacha hrishikeshah prahasann iva bharata
senayor ubhayor madhye vishidantam idam vachah

Translation

O Bharata, standing between the two armies, Lord Krishna smiled gently and spoke these words to the sorrowful Arjuna.

Shloka 2:11

ॐ

श्रीभगवानुवाच ।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ ११ ॥

shri bhagavan uvacha
ashochyan anvashochas tvam prajnavadansh cha bhasase
gatasun agatasunsh cha nanushochanti panditah

Translation

The Blessed Lord said: You grieve for those who should not be grieved for, yet you speak words of wisdom. The wise do not mourn for the living or the dead.

Shloka 2:12

ॐ

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥ १२ ॥

na tvevaham jatu nasam na tvam neme janadhipah
na chaiva na bhavishyamah sarve vayam atah param

Translation

Never was there a time when I did not exist, nor you, nor these kings. Nor will any of us ever cease to exist in the future.

Shloka 2:13

ॐ

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ १३ ॥

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

Translation

Just as the embodied soul passes through childhood, youth, and old age in this body, it similarly passes into another body after death. A wise person is not bewildered by this.

Conversation

Kedi: What is the meaning of Bhagavad Gita, Verse 2:13?

Ganesh: Lord Krishna is telling Arjuna that just as the embodied mind passes through childhood, youth, and old age within this body, in the same way, after death, it moves into another body. A wise person is not disturbed by this.

Kedi: But the body is what allows the mind to experience different objects and pleasures. Naturally, one will become attached to this body, so the thought of this body being destroyed would surely be disturbing.

Ganesh: A more evolved body is always better than the present one. There are a total of 7 planetary realms and 1 Hiranyaloka, and each realm has its own more evolved bodily structure through which the mind experiences different objects and pleasures. If you remain attached to your current body, then how will you ever attain a more evolved body in the future? So always remember one thing: after death, your mind will certainly leave one body and enter another.

Shloka 2:14

ॐ

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ १४ ॥

matra sparshas tu kaunteya shitoshna sukha duhkha dah
agama apayino anityas tams titikshasva bharata

Translation

O son of Kunti, the contacts of the senses with their objects produce cold and heat, pleasure and pain. They come and go and are temporary. Therefore, endure them patiently.

Shloka 2:15

ॐ

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ १५ ॥

yam hi na vyathayanti ete purusham purusharshabha
sama duhkha sukham dhiram so amritatvaya kalpate

Translation

O best among men, the person who remains steady in both pleasure and pain and is not disturbed by them becomes fit to attain immortality.

Shloka 2:16

ॐ

नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ १६ ॥

nasato vidyate bhavo nabhavo vidyate satah
ubhayor api drishto antas tv anayos tattva darshibhih

Translation

The unreal has no lasting existence, and the real never ceases to exist. Those who have realized the truth have understood the nature of both.

Shloka 2:17

ॐ

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ १७ ॥

avinashi tu tad viddhi yena sarvam idam tatam
vinasham avyayasyasya na kashchit kartum arhati

Translation

Know that the One which pervades all existence is indestructible. No one can destroy that eternal reality.

Shloka 2:18

ॐ

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ १८ ॥

antavanta ime deha nityasyoktah sharirinah
anashino aprameyasya tasmad yudhyasva bharata

Translation

The physical body is perishable, but the element of the self residing within the body is eternal, imperishable, and infinite. Therefore, O Bharata, perform your duty and fight.

Conversation

Kedi: What is the meaning of Bhagavad Gita, Verse 2:18?

Ganesh: Lord Krishna is telling Arjuna that the physical body is perishable, but the self element residing within the body is eternal, indestructible, and limitless. Therefore, O Bharata, perform your duty and fight.

Kedi: What is Sharirin?

Ganesh: The literal meaning of Sharirin is the master of the body. Within the body exists the Tripindi, which consists of three elements: the soul, the mind, and the life force (prana). Among these three, the mind is the master of the body. Therefore, the mind is called Sharirin.

Kedi: I saw in a TV serial that the soul was described as the master of the body. Isn't the soul the master of the body?

Ganesh: The soul and the life force within the body cannot make decisions by themselves. Only the mind makes decisions. If something cannot make its own decisions, how can it be called the master? The mind alone makes decisions, while the soul merely provides awareness and remains a silent witness.

Kedi: Is the mind really indestructible?

Ganesh: Yes. The human mind is indestructible and limitless. It continues to evolve endlessly and has no end. That is why Lord Krishna says not to worry about the destruction of the body. The body will perish, but your mind will not. Therefore, perform your duty.

Kedi: What does it mean that the mind is aprameya (immeasurable)?

Ganesh: The mind is made up of 108 elements: 64 emotions, 12 mental states, 12 personality traits, 8 states of consciousness, 8 aspects of willpower, and 4 mental perspectives. It is impossible to determine or measure which of these 108 elements is more active or inactive in any individual. Therefore, the mind is aprameya—it cannot be measured.

Kedi: Then what is the soul?

Ganesh: The soul is the same in all human beings and living creatures. The soul holds cosmic energy, which keeps the mind and the life force (prana) active. Through the soul, God is able to observe both the inner and outer actions of human beings, and through the soul, He sends thoughts related to one's actions into the intellect. Some monks, due to ignorance, mistake the mind for the soul and refer to the mind as if it were the soul.

Shloka 2:19

ॐ

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ १९ ॥

ya enam vetti hantaram yash chainam manyate hatam
ubhau tau na vijanito nayam hanti na hanyate

Translation

One who thinks the mind kills, and one who thinks it can be killed, are both mistaken. The mind neither kills nor can it be killed.

Conversation

Kedi: What is the meaning of Bhagavad Gita, Shloka 2:19?

Ganesh: Lord Krishna is telling Arjuna that anyone who thinks the mind element kills someone, and anyone who thinks the mind element can be killed, are both mistaken. The mind neither kills anyone nor can it be killed.

Kedi: But when someone commits murder, they do it with their own mind. Then how is it possible to say that the mind element does not kill anyone?

Ganesh: When someone commits murder, they kill only the physical body. They cannot even touch the mind, and after the death of the present body, that mind takes on another body.

Kedi: But after death, that person's existence is also destroyed, isn't it? What about that?

Ganesh: Existence is destroyed more than a hundred times during life itself. Your existence has also been destroyed many times, and even today you are letting go of your old existence and taking on a new one by learning computers.

Shloka 2:20

ॐ

न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २० ॥

na jayate mriyate va kadachin nayam bhutva bhavita va na bhuyah
ajo nityah shashvato yam purano na hanyate hanyamane sharire

Translation

The mind is never born and never dies. It has never come into being, nor will it ever cease to exist. It is unborn, eternal, everlasting, and ancient. It is not destroyed when the body is destroyed.

Conversation

Kedi: What is the meaning of Bhagavad Gita, Shloka 2:20?

Ganesh: Lord Krishna is telling Arjuna that the mind is never born and never dies. It has never come into existence, nor will it ever cease to exist. It is unborn, eternal, everlasting, and ancient. Even when the body is destroyed, it is not destroyed.

Kedi: If the mind is unborn and never comes into existence, then where did it begin? How did the mind exist for the very first time?

Ganesh: The human mind was originally a particle of God. Lord Ganapati separated the ego element from His own particle and gave it human form. To help that human mind evolve, He assigned it a journey through seven planetary realms and one Hiranya realm. When a human completes the journey through the seven planetary realms and the one Hiranya realm, fully developing the mind, that mind once again becomes a particle of God.

Kedi: Earlier you said that the mind's existence changes, but now you're saying that the mind's existence is eternal. What does that mean?

Ganesh: There are two kinds of existence: physical and spiritual. The mind's particle is its physical existence, which is eternal—only its form changes. The mind's behavior is its spiritual existence, which continuously lets go of one spiritual state and takes on another.

Shloka 2:21

ॐ

वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २१ ॥

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

Translation

O Partha, one who knows the soul to be eternal, unborn, and indestructible—how can such a person think of killing anyone or causing anyone to be killed?

Shloka 2:22

ॐ

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥ २२ ॥

vasamsi jirnani yatha vihaya navani grihnati naro aparani
tatha sharirani vihaya jirnani anyani samyati navani dehi

Translation

Just as a person discards worn-out clothes and puts on new ones, the embodied soul leaves behind old bodies and takes on new ones.

Shloka 2:23

ॐ

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २३ ॥

nainam chhindanti shastrani nainam dahati pavakah
na chainam kledayanti apo na shoshayati marutah

Translation

Weapons cannot cut the soul, fire cannot burn it, water cannot wet it, and wind cannot dry it.

Shloka 2:24

ॐ

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २४ ॥

achchhedyo yam adahyo yam akledyo shoshya eva cha
nityah sarvagatah sthanur achalo yam sanatanah

Translation

The soul cannot be cut, burned, wetted, or dried. It is eternal, all-pervading, unchanging, immovable, and everlasting.

Shloka 2:25

ॐ

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥

avyakto yam achintyo yam avikaryo yam uchyate
tasmad evam viditvainam nanushochitum arhasi

Translation

The soul is said to be invisible, inconceivable, and unchangeable. Knowing this, you should not grieve for it.

Shloka 2:26

ॐ

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २६ ॥

atha chainam nitya jatam nityam va manyase mritam
tathapi tvam mahabaho naivam shochitum arhasi

Translation

Even if you believe the soul is constantly born and constantly dies, O mighty-armed one, you still have no reason to grieve.

Shloka 2:27

ॐ

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २७ ॥

jatasya hi dhruvo mrityur dhruvam janma mritasya cha
tasmad apariharye arthe na tvam shochitum arhasi

Translation

For one who is born, death is certain, and for one who has died, rebirth is certain. Therefore, you should not grieve over what is inevitable.

Shloka 2:28

ॐ

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २८ ॥

avyaktadini bhutani vyakta madhyani bharata
avyakta nidhanany eva tatra ka paridevana

Translation

All living beings are unmanifest before birth, manifest during life, and unmanifest again after death. Therefore, O Bharata, why grieve?

Shloka 2:29

ॐ

आश्चर्यवत्पश्यति कश्चिदेनम् आश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाऽप्येनं वेद न चैव कश्चित् ॥ २९ ॥

ashcharyavat pashyati kashchid enam ashcharyavad vadati tathaiva cha anyah
ashcharyavach chainam anyah shrunoti shrutva api enam veda na chaiva kashchit

Translation

Some behold the soul with wonder, some describe it as wonderful, and others hear of it with amazement. Yet even after hearing about it, many still do not truly understand it.

Shloka 2:30

ॐ

देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ ३० ॥

dehi nityam avadhyo yam dehe sarvasya bharata
tasmat sarvani bhutani na tvam shochitum arhasi

Translation

O Bharata, the soul dwelling within every body is eternal and cannot be destroyed. Therefore, you should not grieve for any living being.

Shloka 2:31

ॐ

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ ३१ ॥

svadharmam api chavekshya na vikampitum arhasi
dharmyad dhi yuddhach chhreyo anyat kshatriyasya na vidyate

Translation

Considering your own duty as a warrior, you should not hesitate. For a Kshatriya, there is no greater good than a righteous battle.

Shloka 2:32

ॐ

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ ३२ ॥

yadricchaya chopapannam svarga dvaram apavritam
sukhinah kshatriyah partha labhante yuddham idrisham

Translation

O Partha, happy are the Kshatriyas who are given the opportunity to fight in such a righteous battle, for it opens the gates to heaven.

Shloka 2:33

ॐ

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ ३३ ॥

atha chet tvam imam dharmyam sangramam na karishyasi
tatah svadharmam kirtim cha hitva papam avapsyasi

Translation

But if you refuse to fight this righteous war, you will abandon your duty and honor, and thereby incur sin.

Shloka 2:34

ॐ

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ ३४ ॥

akirtim chapi bhutani kathayishyanti te avyayam
sambhavitasya chakirtir maranad atirichyate

Translation

People will speak of your lasting dishonor, and for one who has been respected, dishonor is worse than death.

Shloka 2:35

ॐ

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ ३५ ॥

bhayad ranad uparatam mansyante tvam maharathah
yesham cha tvam bahumato bhutva yasyasi laghavam

Translation

The great warriors will think that you withdrew from battle out of fear. Having once been highly respected by them, you will fall into disgrace.

Shloka 2:36

ॐ

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ ३६ ॥

avachya vadanash cha bahun vadishyanti tava ahitah
nindantas tava samarthyam tato duhkha taram nu kim

Translation

Your enemies will speak many insulting words, mocking your ability. What could be more painful than that?

Shloka 2:37

ॐ

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ ३७ ॥

hato va prapsyasi svargam jitva va bhokshyase mahim
tasmad uttishtha kaunteya yuddhaya krita nishchayah

Translation

If you are killed, you will attain heaven. If you are victorious, you will enjoy the earth. Therefore, O son of Kunti, arise with firm determination and fight.

Shloka 2:38

ॐ

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ ३८ ॥

sukha duhkhe same kritva labhalabhau jayajayau
tato yuddhaya yujyasva naivam papam avapsyasi

Translation

Treat pleasure and pain, gain and loss, victory and defeat alike. Then engage in your duty, and you will not incur sin.

Shloka 2:39

ॐ

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ ३९ ॥

esha te abhihita sankhye buddhir yoge tv imam shrinu
buddhya yukto yaya partha karma bandham prahasyasi

Translation

So far I have explained this wisdom from the standpoint of knowledge. Now hear about the path of selfless action. By following it, O Partha, you will free yourself from the bondage of karma.

Shloka 2:40

ॐ

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ ४० ॥

neha abhikrama nasho asti pratyavayo na vidyate
svalpam apy asya dharmasya trayate mahato bhayat

Translation

On this path, no effort is ever wasted, and there is no loss from sincere practice. Even a little progress on this path protects one from great fear.

Shloka 2:41

ॐ

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ ४१ ॥

vyavasayatmika buddhir ekeha kuru nandana
bahu shakha hy anantash cha buddhayo avyavasayinam

Translation

O joy of the Kuru dynasty, those who are firmly determined have a single, focused purpose. But the minds of the irresolute are divided and scattered in many directions.

Shloka 2:42

ॐ

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ ४२ ॥

yam imam pushpitam vacham pravadanty avipashchitah
veda vada ratah partha nanyad astiti vadinah

Translation

O Partha, the unwise delight in flowery words of the Vedas and claim that there is nothing higher than the pursuit of worldly rewards.

Shloka 2:43

ॐ

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ ४३ ॥

kamatmanah svarga para janma karma phala pradam
kriya vishesha bahulam bhoga aishvarya gatim prati

Translation

Filled with worldly desires and seeking heaven, they perform elaborate rituals aimed at gaining enjoyment, prosperity, and the fruits of their actions.

Shloka 2:44

ॐ

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ ४४ ॥

bhoga aishvarya prasaktanam tayapahrita chetasam
vyavasayatmika buddhih samadhau na vidhiyate

Translation

For those whose minds are attached to pleasure and wealth and are distracted by such desires, firm determination and steady meditation cannot arise.

Shloka 2:45

ॐ

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ ४५ ॥

trai gunya vishaya veda nistrai gunyo bhava arjuna
nirdvandvo nitya sattva stho niryoga kshema atmavan

Translation

The Vedas mainly deal with the three modes of material nature. O Arjuna, rise above these modes. Be free from dualities, remain steady in purity, be unconcerned with gain and protection, and be established in the Self.

Shloka 2:46

ॐ

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ ४६ ॥

yavan artha udapane sarvatah samplutodake
tavan sarveshu vedeshu brahmanasya vijanatah

Translation

Just as a small well becomes unnecessary when there is water everywhere, so too, for one who has realized the Truth, the essential purpose of the Vedas has already been fulfilled.

Shloka 2:47

ॐ

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ ४७ ॥

karmany eva adhikaras te ma phaleshu kadachana
ma karma phala hetur bhur ma te sango astu akarmani

Translation

You have the right to perform your duty, but never to the fruits of your actions. Do not let the results be your motive, and never become attached to inaction.

Conversation

Kedi: What is the meaning of Bhagavad Gita, Chapter 2, Verse 47?

Ganesh: Lord Krishna tells Arjuna, "You have the right to perform your duty, but not to claim the fruits of your actions. Do not let the results become your motivation, and never become attached to inaction."

Kedi: People work because they expect results. I also work because I'll get paid. So what does it mean not to desire the fruits of action?

Ganesh: You may receive money after doing your work, but what ultimately happens because of that money is not entirely in your control. Sometimes your bike suddenly breaks down and the money is spent on repairs. Sometimes you fall ill and it goes toward medical expenses. Sometimes attachment leads you to buy unnecessary things. You spend money on food, travel, or business, but whether those expenses lead to profit or loss is not fully in your hands. Receiving money is not the final fruit; the real fruit is the outcome that follows from how it is used. Therefore, you should not become attached to the results that come after your actions. Instead, keep performing your duties with sincerity.

Kedi: What if I earn money but never spend it? Will I still receive the fruit of my actions?

Ganesh: Even the desire to hold on to money instead of spending it is itself a kind of fruit.

Kedi: Many times I've worked but never got paid. If I don't even receive the money, then how can there be any result from spending it?

Ganesh: The fruits of karma are of eight kinds: sensual fulfillment, purity, love, happiness, peace, knowledge, bliss, and liberation. People perform actions to attain one or more of these eight fruits. Money is only one possible means in life; experiencing any of these eight fruits is itself a form of the result of karma.

Kedi: So if I'm doing a job, I shouldn't keep thinking about whether I'll earn money from it or not. Whatever I do, the result will eventually come in the form of one of these eight fruits?

Ganesh: Not only should you avoid worrying about money, you should also avoid becoming attached to whether your work succeeds or fails. Complete your work honestly. If one effort fails, begin another. Do not waste your energy blaming others for failure.

Kedi: Who decides which fruit each person receives?

Ganesh: According to this teaching, Lord Vishnu and Goddess Lakshmi determine which fruit each person receives and at what time. Human beings are free to choose whether to perform good or bad actions, but they are not given the authority to choose the results of those actions.

Kedi: I've noticed that sometimes I do something with good intentions, yet I suffer a financial loss or even get physically injured while doing it. Is it possible that I was mistakenly given a bad result instead of the good result I deserved?

Ganesh: No one receives a bad fruit for a genuinely good action—even if that person's name is Kedi. If you experience hardship while doing good, this interpretation says it may be understood as divine grace: your past negative karma has been combined with your present good karma, reducing the severity of the negative consequences you might otherwise have faced.

Shloka 2:48

ॐ

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ ४८ ॥

yoga sthah kuru karmani sangam tyaktva dhananjaya
siddhy asiddhyoh samo bhutva samatvam yoga uchyate

Translation

O Dhananjaya, perform your duties while remaining established in yoga, giving up attachment to success or failure. Such evenness of mind is called yoga.

Shloka 2:49

ॐ

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ ४९ ॥

durena hy avaram karma buddhi yogad dhananjaya
buddhau sharanam anvichchha kripanah phala hetavah

Translation

O Dhananjaya, action performed with attachment to its results is far inferior to action guided by wisdom. Seek refuge in this wisdom, for those who act only for rewards are truly pitiable.

Shloka 2:50

ॐ

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ ५० ॥

bhiuddhi yukto jahatiha ubhe sukrita dushkrite
tasmad yogaya yujyasva yogah karmasu kaushalam

Translation

One who acts with wisdom rises above both good and bad results in this life. Therefore, dedicate yourself to yoga, for yoga is excellence and skill in action.

Shloka 2:51

ॐ

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ ५१ ॥

karmajam buddhi yukta hi phalam tyaktva manishinah
janma bandha vinirmuktah padam gachchhanti anamayam

Translation

The wise, acting with understanding and giving up attachment to the fruits of their actions, become free from the bondage of birth and attain the state beyond all suffering.

Shloka 2:52

ॐ

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ ५२ ॥

yada te moha kalilam buddhir vyatitarishyati
tada gantasi nirvedam shrotavyasya shrutasya cha

Translation

When your intellect crosses beyond the confusion of delusion, you will become indifferent to what has been heard and what is yet to be heard.

Shloka 2:53

ॐ

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ ५३ ॥

shruti vipratipanna te yada sthasyati nishchala
samadhau achala buddhis tada yogam avapsyasi

Translation

When your mind is no longer disturbed by conflicting ideas and becomes steady in deep meditation, you will attain yoga.

Shloka 2:54

ॐ

अर्जुन उवाच ।
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ ५४ ॥

sthita prajnasya ka bhasa samadhi sthasya keshava
sthita dhih kim prabhasheta kim asita vrajeta kim

Translation

Arjuna said: O Keshava, what are the characteristics of a person whose wisdom is steady and who is established in meditation? How does such a person speak, sit, and walk?

Shloka 2:55

ॐ

श्रीभगवानुवाच ।
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ ५५ ॥

prajahati yada kaman sarvan partha mano gatan
atmany eva atmana tushtah sthita prajnas tadochyate

Translation

The Blessed Lord said: O Partha, when a person gives up all selfish desires arising in the mind and finds complete satisfaction within the Self alone, that person is called one of steady wisdom.

Shloka 2:56

ॐ

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ ५६ ॥

duhkheshu anudvigna manah sukheshu vigata sprihah
vita raga bhaya krodhah sthita dhir munir uchyate

Translation

One whose mind remains undisturbed in sorrow, who is free from attachment in happiness, and who has overcome attachment, fear, and anger is called a sage of steady wisdom.

Shloka 2:57

ॐ

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ ५७ ॥

yah sarvatra anabhisnehas tat tat prapya shubha ashubham
na abhinandati na dveshti tasya prajna pratishthita

Translation

One who is free from attachment everywhere and neither rejoices nor hates when encountering good or bad fortune has steady wisdom.

Shloka 2:58

ॐ

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ ५८ ॥

yada samharate chayam kurmo anganiva sarvashah
indriyani indriyarthebhyas tasya prajna pratishthita

Translation

When a person withdraws the senses from their objects, just as a tortoise withdraws its limbs into its shell, that person's wisdom is firmly established.

Shloka 2:59

ॐ

विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ ५९ ॥

vishaya vinivartante niraharasya dehinah
rasa varjam raso apyasya param drishtva nivartate

Translation

A person may give up sense pleasures by self-control, but the desire for them may still remain. That desire disappears only after realizing the Supreme Truth.

Shloka 2:60

ॐ

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ ६० ॥

letato hy api kaunteya purushasya vipashchitah
indriyani pramathini haranti prasabham manah

Translation

O son of Kunti, even the mind of a wise person who strives for self-control can be forcefully carried away by the restless senses.

Shloka 2:61

ॐ

तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ ६१ ॥

tani sarvani samyamya yukta asita mat parah
vashe hi yasya indriyani tasya prajna pratishthita

Translation

Keeping all the senses under control and remaining devoted to Me, one whose senses are disciplined has steady wisdom.

Shloka 2:62

ॐ

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥ ६२ ॥

dhyayato vishayan pumsah sangas teshu upajayate
sangat sanjayate kamah kamat krodho abhijayate

Translation

When a person constantly thinks about sense objects, attachment develops. From attachment comes desire, and from desire arises anger.

Shloka 2:63

ॐ

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ६३ ॥

krodhad bhavati sammohah sammohat smriti vibhramah
smriti bhramshad buddhi nasho buddhi nashat pranashyati

Translation

From anger comes delusion, from delusion comes loss of memory, from loss of memory comes the destruction of wisdom, and when wisdom is destroyed, a person falls into ruin.

Shloka 2:64

ॐ

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ ६४ ॥

raga dvesha viyuktais tu vishayan indriyais charan
atma vashyai vidheyatma prasadam adhigachchhati

Translation

But one who is free from attachment and hatred, who keeps the senses under control, and who lives with self-discipline attains inner peace.

Shloka 2:65

ॐ

प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ ६५ ॥

prasade sarva duhkhanam hanir asya upajayate
prasanna chetaso hy ashu buddhih paryavatishthate

Translation

When the mind becomes peaceful, all sorrows come to an end. A calm and cheerful mind quickly develops steady wisdom.

Shloka 2:66

ॐ

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ ६६ ॥

nasti buddhir ayuktasya na cha ayuktasya bhavana
na cha abhavayatah shantir ashantasya kutah sukham

Translation

One who lacks self-control cannot attain steady wisdom or deep meditation. Without meditation there is no peace, and without peace there can be no lasting happiness.

Shloka 2:67

ॐ

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ ६७ ॥

indriyanam hi charatam yan mano anuvidhiyate
tad asya harati prajnam vayur navam iva ambhasi

Translation

When the mind follows the wandering senses, it carries away a person's wisdom, just as a strong wind sweeps a boat off its course.

Shloka 2:68

ॐ

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ ६८ ॥

tasmad yasya mahabaho nigrihitani sarvashah
indriyani indriyarthebhyas tasya prajna pratishthita

Translation

Therefore, O mighty-armed one, the person who has completely restrained the senses from their objects has steady wisdom.

Shloka 2:69

ॐ

या ISA सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा ISA पश्यतो मुनेः ॥ ६९ ॥

ya nisha sarva bhutanam tasyam jagarti samyami
yasyam jagrati bhutani sa nisha pashyato muneh

Translation

What is night to ordinary people is the time of wakefulness for the self-controlled person. What ordinary people consider the time of activity is like night for the sage who sees the truth.

Shloka 2:70

ॐ

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥ ७० ॥

apuryamanam achala pratishtham samudram apah pravishanti yadvat
tadvat kamah yam pravishanti sarve sa shantim apnoti na kama kami

Translation

Just as rivers continually flow into the ever-full and unmoving ocean without disturbing it, so too the person into whom desires enter without causing disturbance attains peace, not the one who constantly longs for desires.

Shloka 2:71

ॐ

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ ७१ ॥

vihaya kaman yah sarvan pumans charati nihsprihah
nirmamo nirahankarah sa shantim adhigachchhati

Translation

One who gives up all selfish desires, lives free from craving, possessiveness, and ego, attains true peace.

Shloka 2:72

ॐ

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ ७२ ॥

esha brahmi sthitih partha nainam prapya vimuhyati
sthitva asyam anta kale api brahma nirvanam richchhati

Translation

O Partha, this is the state of spiritual realization. Having attained it, one is never again deluded. Remaining established in this state even at the time of death, one attains liberation and eternal union with the Supreme.

Note: Every interpretation published here is the original work of Kedi Ganapati alone. No other author, commentator, or interpreter has contributed to these explanations. These interpretations are based on Kedi Ganapati's own understanding of the Bhagavad Gita's verses through personal study, research, wisdom, and experience.