सञ्जय उवाच — तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥
sanjaya uvacha — tam tatha kripayavishtam ashrupurnaakulekshanam vishidantam idam vakyam uvacha madhusudanah
Sanjaya said: To him who was thus overcome with pity, whose eyes were filled with tears and troubled, and who was full of sorrow, Madhusudana (Krishna) spoke these words.
The chapter opens where the first one ended — with Arjuna in tears. Krishna, addressed as Madhusudana (slayer of the demon Madhu), is about to destroy the demon of Arjuna's confusion.
wisdomdevotion
श्रीभगवानुवाच — कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥
sri bhagavan uvacha — kutastva kashmalam idam vishame samupasthitam anarya-jushtam asvargyam akirti-karam arjuna
The Supreme Lord said: From where has this impurity come upon you at this critical hour? It is not befitting a noble person, it leads not to heaven, and it causes disgrace, O Arjuna.
Krishna's first words are sharp and direct — he does not console Arjuna but challenges him. By calling his grief 'impurity' and 'unbecoming,' Krishna shakes Arjuna out of his self-pity to prepare him for higher knowledge.
couragedutywisdom
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप॥
klaibyam ma sma gamah partha naitat tvayy upapadyate kshudram hridaya-daurbalyam tyaktottishtha parantapa
Do not yield to unmanliness, O Partha. It does not befit you. Give up this petty weakness of heart and arise, O scorcher of foes!
Krishna uses strong language to motivate Arjuna. He calls his weakness 'petty' and urges him to rise. Sometimes spiritual teaching requires tough love rather than gentle consolation.
couragedutyaction
अर्जुन उवाच — कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन॥
arjuna uvacha — katham bhishmam aham sankhye dronam cha madhusudana ishubhih pratiyotsyami pujarhav arisudana
Arjuna said: O Madhusudana, how can I fight with arrows in battle against Bhishma and Drona, who are worthy of my worship, O destroyer of enemies?
Arjuna still resists, raising the specific moral dilemma of fighting his grandfather Bhishma and teacher Drona. He cannot reconcile his warrior duty with his reverence for his elders.
dutydharma
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्॥
gurun ahatva hi mahanubhavan shreyo bhoktum bhaikshyam apiha loke hatvarthakamams tu gurun ihaiva bhunjiya bhogan rudhira-pradigdhan
It would be better to live in this world by begging than to enjoy life by killing these great teachers. If I kill them, all my enjoyments will be stained with blood.
Arjuna would rather beg than enjoy a kingdom won by killing his teachers. This shows his moral sensitivity, but Krishna will teach that avoiding one's duty is not true renunciation.
dutydharmarenunciation
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः॥
na chaitad vidmah kataran no gariyo yad va jayema yadi va no jayeyuh yan eva hatva na jijivisamas te'vasthitah pramukhe dhartarashtrah
We do not know which is better for us — to conquer them or be conquered by them. The very sons of Dhritarashtra, after killing whom we would not wish to live, stand before us.
Arjuna admits his total confusion — he cannot determine what is right. This honest admission of not knowing is actually the prerequisite for receiving true knowledge from a guru.
wisdomduty
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः। यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥
karpanya-doshopahatah svabhavah pricchami tvam dharma-sammudha-chetah yac chreyah syan nishchitam bruhi tan me shishyas te'ham shadhi mam tvam prapannam
My very being is afflicted with the weakness of pity. My mind is confused about my duty. I ask you — tell me decisively what is good for me. I am your disciple. Instruct me, for I have surrendered unto you.
This is the most important verse of the chapter. Arjuna formally surrenders to Krishna as a student, asking for guidance. Only when the student truly surrenders can the teacher's wisdom transform. This marks the real beginning of the Gita's teaching.
devotionwisdomknowledge
न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम्॥
na hi prapashyami mamapanudyad yac chokam uccoshanam indriyanam avapya bhumav asapatnam riddham rajyam suranam api chadhipatyam
I can find nothing that will remove this grief which is drying up my senses — not even an unrivaled and prosperous kingdom on earth, or lordship over the gods.
Arjuna admits that no material solution can cure his spiritual crisis. Even dominion over earth and heaven would not relieve his grief. This shows he is ready for spiritual, not material, answers.
wisdomrenunciation
सञ्जय उवाच — एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥
sanjaya uvacha — evam uktva hrishikesham gudakeshah parantapah na yotsya iti govindam uktva tushnim babhuva ha
Sanjaya said: Having spoken thus to Krishna, Arjuna the scorcher of enemies said, 'I will not fight,' and fell silent.
Arjuna declares his final position — absolute refusal to fight — and then falls silent. His silence creates the space for Krishna to begin his transformative teaching. True learning begins in silence.
peacerenunciation
तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥
tam uvacha hrishikeshah prahasann iva bharata senayorubhayor madhye vishidantam idam vachah
O Bharata (Dhritarashtra), to him who was grieving between the two armies, Hrishikesha (Krishna), as if smiling, spoke these words.
Krishna smiles gently before speaking — not mocking Arjuna, but expressing the serene confidence of one who sees the complete truth. His smile reassures that there is a way out of this crisis.
wisdomgod
श्रीभगवानुवाच — अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥
sri bhagavan uvacha — ashochyanvashocas tvam prajnavadamsh cha bhashase gatasun agatasumsh cha nanushochanti panditah
The Supreme Lord said: You grieve for those who should not be grieved for, yet you speak words of wisdom. The truly wise grieve neither for the living nor for the dead.
Krishna's teaching begins with a gentle rebuke — Arjuna speaks like a wise man but grieves like an ignorant one. True wisdom means understanding that the soul is eternal and beyond death.
wisdomknowledgesoul
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्॥
na tveva'ham jatu nasam na tvam neme janadhipah na chaiva na bhavishyamah sarve vayam atah param
There was never a time when I did not exist, nor you, nor all these kings. Nor will any of us cease to exist in the future.
Krishna establishes the foundational truth of the Gita — the soul is eternal. We have always existed and will always exist. Death is merely a change of body, not the end of existence.
soulknowledgewisdom
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥
dehino'smin yatha dehe kaumaram yauvanam jara tatha dehantara-praptir dhiras tatra na muhyati
Just as the embodied soul continuously passes from childhood to youth to old age in this body, so too does it pass into another body at death. The wise person is not bewildered by this.
Krishna uses a brilliant analogy — just as we don't grieve when a child becomes an adult, we shouldn't grieve at death. The soul simply moves to a new body, like changing clothes.
soulknowledgewisdom
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥
matra-sparshash tu kaunteya shitoshna-sukha-duhkha-dah agamapayino'nityas tams titikshasva bharata
O son of Kunti, the contact of the senses with their objects gives rise to cold and heat, pleasure and pain. They come and go, they are impermanent. Bear them patiently, O Bharata.
Krishna teaches the principle of equanimity — pleasure and pain are temporary sensations that come and go. A wise person endures them without being disturbed, like the changing of seasons.
wisdompeacedetachment
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥
yam hi na vyathayanty ete purusham purusharshabha sama-duhkha-sukham dhiram so'mritatvaya kalpate
O best among men, the wise person whom pain and pleasure do not disturb, who remains equal in both, is fit for immortality.
The person who maintains equanimity in pleasure and pain attains immortality. This is not about suppressing feelings but developing an inner stability that transcends external circumstances.
wisdompeacedetachment
नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥
nasato vidyate bhavo nabhavo vidyate satah ubhayorapi drishto'ntas tvanayos tattva-darshibhih
The unreal has no existence; the real never ceases to be. The truth about both has been seen by the seers of truth.
One of the most profound verses in the Gita. That which is temporary (the body) has no permanent reality, and that which is permanent (the soul) can never be destroyed. This is the core of Vedantic wisdom.
knowledgesoulwisdom
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति॥
avinashi tu tad viddhi yena sarvam idam tatam vinasham avyayasyasya na kashchit kartum arhati
Know that to be indestructible by which all this is pervaded. No one is able to cause the destruction of that which is imperishable.
The soul pervades the entire body and is indestructible. No weapon, fire, water, or wind can destroy it. Understanding this removes the fear of death that paralyzes Arjuna.
soulknowledge
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥
antavanta ime deha nityasyoktah sharirinah anashino'prameyasya tasmad yudhyasva bharata
These bodies of the eternal, indestructible, and immeasurable soul are said to be perishable. Therefore, fight, O Bharata!
Krishna draws the practical conclusion — since the soul is eternal and only the body perishes, Arjuna should not grieve and must fulfill his duty. The body's death does not touch the immortal soul.
souldutycourage
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥
ya enam vetti hantaram yash chainam manyate hatam ubhau tau na vijanito nayam hanti na hanyate
He who thinks the soul kills and he who thinks the soul is killed — both are ignorant. The soul neither kills nor is it killed.
This verse demolishes Arjuna's core fear. If the soul cannot kill or be killed, then the guilt of killing is based on a fundamental misunderstanding about the nature of reality.
soulknowledgewisdom
न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥
na jayate mriyate va kadachin nayam bhutva bhavita va na bhuyah ajo nityah shashvato'yam purano na hanyate hanyamane sharire
The soul is never born, nor does it ever die. It has not come into being, does not come into being, and will not come into being. It is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain.
One of the most celebrated verses of the Gita. It declares the absolute immortality of the soul in the most comprehensive terms possible — unborn, undying, eternal, and beyond the cycle of creation and destruction.
soulknowledgewisdom
वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥
vedavinashinam nityam ya enam ajam avyayam katham sa purushah partha kam ghatayati hanti kam
O Partha, how can a person who knows the soul to be indestructible, eternal, unborn, and imperishable — whom can they slay? Whom can they cause to be slain?
Krishna asks a rhetorical question — if you truly understand the soul's immortality, the concepts of killing and being killed lose their meaning. This knowledge removes the basis for Arjuna's grief.
soulknowledgewisdom
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही॥
vasamsi jirnani yatha vihaya navani grhnati naro'parani tatha sharirani vihaya jirnany anyani samyati navani dehi
Just as a person casts off worn-out garments and puts on new ones, so does the embodied soul cast off worn-out bodies and enter new ones.
The most famous analogy in the Gita — death is like changing clothes. Just as we don't mourn discarding old garments, we shouldn't mourn the soul's transition to a new body. This simple yet profound image has comforted millions.
soulknowledgewisdom
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥
nainam chhindanti shastrani nainam dahati pavakah na chainam kledayanty apo na shoshayati marutah
Weapons cannot cut the soul, fire cannot burn it, water cannot wet it, and wind cannot dry it.
Krishna describes the soul's invulnerability through all the basic elements — earth (weapons), fire, water, and air. The soul transcends all material forces. This verse is one of the most quoted in Hindu philosophy.
soulknowledge
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥
achchhedyo'yam adahyo'yam akledyo'shoshya eva cha nityah sarvagatah sthanur achalo'yam sanatanah
The soul is unbreakable, incombustible, cannot be dissolved or dried. It is eternal, all-pervading, unchanging, immovable, and primeval.
Building on the previous verse, Krishna now describes the positive attributes of the soul — eternal, all-pervading, stable, immovable, and ancient beyond time. This is the metaphysical foundation of Hindu spirituality.
soulknowledge
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥
avyakto'yam achintyo'yam avikaryo'yam uchyate tasmad evam viditvainam nanushochitum arhasi
The soul is said to be unmanifest, inconceivable, and unchangeable. Therefore, knowing this, you should not grieve.
Krishna concludes his teaching on the soul's nature with a practical directive: knowing the soul is beyond perception, thought, and change, grief becomes pointless. Knowledge is the cure for sorrow.
soulknowledgewisdom
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवं शोचितुमर्हसि॥
atha chainam nitya-jatam nityam va manyase mritam tathapi tvam mahabaho naivam shochitum arhasi
But even if you think the soul is perpetually born and perpetually dies, still, O mighty-armed one, you should not grieve.
Krishna addresses an alternative viewpoint — even if one does not believe in the eternal soul and thinks beings are simply born and die, grief is still irrational because death is then a natural, inevitable process.
wisdomknowledge
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥
jatasya hi dhruvo mrityur dhruvam janma mritasya cha tasmad apariharye'rthe na tvam shochitum arhasi
For one who is born, death is certain; and for one who has died, birth is certain. Therefore, for that which is unavoidable, you should not grieve.
A universally applicable truth — birth inevitably leads to death, and death (according to Hindu belief) leads to rebirth. Grieving over what is inevitable and natural is futile.
wisdomsoulknowledge
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना॥
avyaktadini bhutani vyakta-madhyani bharata avyakta-nidhanany eva tatra ka paridevana
Beings are unmanifest before birth, manifest in the middle, and unmanifest again after death. What cause is there for lamentation, O Bharata?
Life is a brief manifestation between two vast periods of unmanifest existence. Like waves rising and falling in the ocean, beings appear and disappear. Understanding this cosmic perspective removes personal grief.
wisdomknowledgesoul
आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्॥
ashcharyavat pashyati kashchid enam ashcharyavad vadati tathaiva chanyah ashcharyavach chainam anyah shrinoti shrutvapyenam veda na chaiva kashchit
Some look upon the soul as amazing, some describe it as amazing, some hear of it as amazing, yet even after hearing, no one truly knows it.
The soul is so profound that it remains a wonder even to those who study it. Seeing, hearing, or describing the soul are all insufficient to fully comprehend it. True knowledge comes through direct experience, not intellectual understanding alone.
soulknowledgewisdom
देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥
dehi nityam avadhyo'yam dehe sarvasya bharata tasmat sarvani bhutani na tvam shochitum arhasi
O Bharata, the soul dwelling in every body can never be slain. Therefore, you should not grieve for any living being.
Krishna concludes the soul-based argument: since the soul in every body is indestructible, grief for any being is based on ignorance. This universalizes the teaching beyond just Arjuna's battlefield situation.
soulwisdomknowledge
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥
svadharmam api chavekshya na vikampitum arhasi dharmyad dhi yuddhac chreyo'nyat kshatriyasya na vidyate
Considering your own duty as well, you should not waver. For a Kshatriya, there is nothing more honorable than a righteous war.
Krishna now shifts from philosophy to practical duty. As a warrior, Arjuna's dharma is to fight for righteousness. Abandoning this duty is worse than facing its difficulties.
dutydharmacourage
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥
yadricchaya chopapannam svarga-dvaram apavritam sukhinah kshatriyah partha labhante yuddham idrisham
O Partha, happy are the warriors who find such an unsought opportunity for war — which is an open gateway to heaven.
Krishna reframes the battle as a rare spiritual opportunity. For a warrior, righteous war is not a curse but a blessing — a chance to fulfill one's highest purpose and earn spiritual merit.
dutycouragedharma
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥
atha chet tvam imam dharmyam sangramam na karishyasi tatah svadharmam kirtim cha hitva papam avapsyasi
But if you do not fight this righteous war, you will abandon your duty and honor, and incur sin.
Krishna warns that not fighting has consequences too. Running from duty does not avoid sin — it creates sin. Arjuna cannot escape his responsibility by simply refusing to act.
dutydharmaaction
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते॥
akirtim chapi bhutani kathayishyanti te'vyayam sambhavitasya chakirtir maranad atirichyate
People will forever speak of your infamy, and for an honored person, dishonor is worse than death.
Krishna appeals to Arjuna's sense of honor. As a renowned warrior, fleeing from battle would bring eternal shame. For someone of great stature, disgrace is a fate worse than death.
dutycourage
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥
bhayad ranad uparatam mamsyante tvam maharathah yesham cha tvam bahumato bhutva yasyasi laghavam
The great warriors will think you withdrew from battle out of fear, and those who held you in high esteem will look upon you with contempt.
Krishna points out the practical social consequences. Warriors who respected Arjuna will lose respect for him, thinking he fled from cowardice. This is a powerful motivator for a warrior's psychology.
dutycourage
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्॥
avachya-vadamsh cha bahun vadishyanti tavahitah nindantas tava samarthyam tato duhkhataram nu kim
Your enemies will speak many unspeakable words about you and scorn your abilities. What could be more painful than that?
Krishna warns that enemies will mock Arjuna's capabilities. For a proud warrior, being ridiculed is the ultimate humiliation. This worldly argument complements the spiritual ones made earlier.
dutycourage
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥
hato va prapsyasi svargam jitva va bhokshyase mahim tasmad uttishtha kaunteya yuddhaya krita-nishchayah
If you die in battle you will attain heaven; if you win, you will enjoy the earth. Therefore, arise, O son of Kunti, resolved to fight!
Krishna presents a win-win situation — death in battle leads to heaven, victory leads to earthly enjoyment. Either way, Arjuna cannot lose. This practical wisdom motivates action by removing the fear of outcomes.
couragedutyaction
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि॥
sukha-duhkhe same kritva labhalabhau jayajayau tato yuddhaya yujyasva naivam papam avapsyasi
Treating happiness and sorrow, gain and loss, victory and defeat alike, engage in battle. Thus you will not incur sin.
This is the key teaching of equanimity in action. By remaining balanced in all opposites, action becomes purifying rather than binding. This principle transforms duty from burden into spiritual practice.
karmadetachmentactionduty
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु। बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥
esha te'bhihita sankhye buddhir yoge tvimam shrinu buddhya yukto yaya partha karma-bandham prahasyasi
This knowledge has been explained to you from the standpoint of Sankhya philosophy. Now listen to it from the standpoint of Yoga, armed with which, O Partha, you shall free yourself from the bondage of action.
Krishna transitions from theoretical knowledge (Sankhya) to practical wisdom (Yoga). True freedom comes not just from knowing the truth but from living it through proper action without attachment.
knowledgekarmawisdom
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥
nehabhikrama-nasho'sti pratyavayo na vidyate svalpam apy asya dharmasya trayate mahato bhayat
On this path no effort is ever lost, and no obstacle can hold one back. Even a little practice of this dharma protects one from great fear.
A hugely encouraging verse — no effort on the spiritual path is ever wasted. Even small steps count. Unlike material endeavors where incomplete efforts can be lost, every spiritual effort carries forward eternally.
karmawisdomhope
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥
vyavasayatmika buddhir ekeha kurunandana bahu-shakha hy anantas cha buddhayo'vyavasayinam
O beloved child of the Kurus, the resolute intellect on this path is single-pointed, but the thoughts of the irresolute are many-branched and endless.
Focus is the key to success on any path. A resolved mind moves forward powerfully, while a scattered mind goes in countless directions without progress. This applies to spiritual practice and worldly work alike.
wisdommeditationknowledge
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥
yam imam pushpitam vacham pravadanty avipashchitah veda-vada-ratah partha nanyad astiti vadinah
The undiscerning ones who delight in the flowery words of the Vedas, O Partha, and say there is nothing else,
Krishna warns against getting lost in ritualistic interpretations of scripture. Mere recitation without understanding the deeper meaning leads to attachment to material results rather than spiritual liberation.
knowledgewisdom
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥
kamatmanah svarga-para janma-karma-phala-pradam kriya-vishesha-bahulam bhogaishvarya-gatim prati
Full of desires, with heaven as their goal, they prescribe elaborate rituals aimed at pleasure and power, resulting in rebirth as the fruit of action.
Those who perform rituals solely for material benefits — wealth, power, heavenly pleasures — remain trapped in the cycle of birth and death. Their desires keep them bound to the material world.
knowledgerenunciationwisdom
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥
bhogaishvarya-prasaktanam tayapahrita-chetasam vyavasayatmika buddhih samadhau na vidhiyate
For those who are deeply attached to pleasure and power, whose minds are carried away by such teachings, the resolute determination for meditation and samadhi does not arise.
Attachment to material pleasure and power prevents the mind from becoming one-pointed. Without mental focus, deeper meditation and spiritual realization become impossible.
meditationdetachmentwisdom
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥
traigunya-vishaya veda nistraigunyo bhavarjuna nirdvandvo nitya-sattva-stho niryogakshema atmavan
The Vedas deal with the three gunas. O Arjuna, rise above the three gunas. Be free from duality, established in purity, unconcerned with acquisition and preservation, and centered in the self.
Krishna urges Arjuna to transcend the three qualities of nature. Being free from duality means not being swayed by opposites like pleasure-pain, success-failure. This is the state of true inner freedom.
wisdomdetachmentmeditation
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥
yavan artha udapane sarvatah samplutodake tavan sarveshu vedeshu brahmanasya vijanatah
All the purposes served by a small well can be served by a great reservoir of water. Similarly, all the purposes of the Vedas are fulfilled for one who knows Brahman.
A brilliant analogy — one who has realized Brahman has already achieved what all Vedic rituals aim for. Just as a reservoir makes a small well unnecessary, Self-realization transcends all lesser practices.
knowledgewisdom
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥
karmanye vadhikaraste ma phaleshu kadachana ma karmaphala-hetur bhur ma te sango'stv akarmani
You have the right to perform your duty, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results, and never be attached to inaction.
The single most famous verse of the Bhagavad Gita. It teaches the art of selfless action — do your duty with full dedication but without attachment to outcomes. This principle has inspired leaders, thinkers, and seekers for thousands of years.
karmadutyactiondetachment
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥
yogasthah kuru karmani sangam tyaktva dhananjaya siddhyasiddhyoh samo bhutva samatvam yoga uchyate
Established in yoga, O Dhananjaya, perform actions abandoning attachment. Be equal in success and failure, for such equanimity is called yoga.
Krishna defines yoga as equanimity — remaining balanced in success and failure. This is the practical application of verse 2.47. When you act without being swayed by results, every action becomes yoga.
karmadetachmentactionwisdom
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥
durena hy avaram karma buddhiyogad dhananjaya buddhau sharanam anvichcha kripanah phalahetavah
Action with selfish motive is far inferior to action with equanimity of mind, O Dhananjaya. Take refuge in the yoga of understanding. Pitiable are those who are motivated by results.
Krishna declares that working for results makes one spiritually poor. The truly wealthy person is one who acts with wisdom and equanimity, finding fulfillment in the action itself rather than its outcome.
karmawisdomdetachment
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥
buddhiyukto jahateeha ubhe sukrita-dushkrite tasmad yogaya yujyasva yogah karmasu kaushalam
One endowed with equanimity of mind casts off in this very life both good and evil deeds. Therefore, devote yourself to yoga. Yoga is skill in action.
One of the Gita's most celebrated definitions: 'Yoga is skill in action.' This means performing every action with full awareness, balance, and non-attachment. Skilled action liberates rather than binds.
karmawisdomaction
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥
karmajam buddhiyukta hi phalam tyaktva manishinah janma-bandha-vinirmuktah padam gacchhanty anamayam
The wise, endowed with equanimity of mind, abandoning the fruits of their actions, are freed from the bondage of rebirth and attain the state beyond all suffering.
The promise of selfless action — liberation from the cycle of birth and death. Those who work without selfish motivation transcend karma and attain a state free from all suffering.
karmawisdomdetachment
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥
yada te moha-kalilam buddhir vyatitarishyati tada gantasi nirvedam shrotavyasya shrutasya cha
When your intellect crosses beyond the thick forest of delusion, then you will become indifferent to what has been heard and what is yet to be heard.
Krishna describes the moment of spiritual breakthrough — when the mind transcends confusion, all external knowledge becomes secondary. Direct experience of truth makes theoretical knowledge pale in comparison.
wisdomknowledge
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥
shruti-vipratipanna te yada sthasyati nishchala samadhav achala buddhis tada yogam avapsyasi
When your intellect, which is now confused by the conflicting opinions of the scriptures, becomes firmly established and unwavering in meditation, then you will attain yoga.
The goal is a mind so steady that conflicting views cannot shake it. This unshakable steadiness in meditation is the hallmark of true yoga — not physical postures but mental stability.
meditationwisdomknowledge
अर्जुन उवाच — स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥
arjuna uvacha — sthitaprajnasya ka bhasha samadhisthasya keshava sthitadhih kim prabhaseta kim asita vrajeta kim
Arjuna said: O Keshava, what are the signs of one who is steady in wisdom and established in samadhi? How does one of steady wisdom speak, sit, and move about?
Arjuna asks one of the most practical questions in the Gita — what does an enlightened person look like in everyday life? How do they speak, sit, and move? This leads to Krishna's famous description of the 'Sthitaprajna' — one of steady wisdom.
wisdommeditationknowledge
श्रीभगवानुवाच — प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥
sri bhagavan uvacha — prajahati yada kaman sarvan partha manogatan atmany evatmana tushtah sthitaprajnas tadochyate
The Supreme Lord said: O Partha, when one completely gives up all desires of the mind and is satisfied in the self by the self alone, then one is said to be of steady wisdom.
Krishna defines the person of steady wisdom — one who has abandoned all mental desires and finds complete satisfaction within. This inner contentment is independent of external circumstances.
wisdommeditationpeace
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥
duhkheshv anudvigna-manah sukheshu vigataspriha vita-raga-bhaya-krodhah sthitadhir munir uchyate
One whose mind is undisturbed in sorrow, free from desire for pleasure, free from attachment, fear, and anger — such a person is called a sage of steady wisdom.
Three qualities define the sage: unshaken by sorrow, unattracted by pleasure, and free from attachment, fear, and anger. This is the portrait of true inner freedom — equanimity in all circumstances.
wisdompeacedetachment
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥
yah sarvatranabhisnehas tat tat prapya shubhashubham nabhinandati na dveshti tasya prajna pratishthita
One who is without attachment everywhere, who neither rejoices nor hates on encountering good or evil — that person's wisdom is firmly established.
True wisdom means being unattached to both favorable and unfavorable outcomes. The sage neither celebrates good fortune nor despairs at misfortune, maintaining an even keel through life's ups and downs.
wisdomdetachmentpeace
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥
yada samharate chayam kurmo'nganiva sarvashah indriyanindri-yarthebhyas tasya prajna pratishthita
When one can withdraw the senses from their objects, as a tortoise draws in its limbs, then one's wisdom is firmly established.
The turtle analogy is brilliant — just as a tortoise can instantly retract its limbs into its shell for protection, the wise person can withdraw their senses from distracting objects at will.
meditationwisdomdetachment
विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥
vishaya vinivartante niraharasya dehinah rasavarjam raso'py asya param drishtva nivartate
The sense objects turn away from one who abstains from feeding them, but the taste for them remains. Even this taste ceases for one who has seen the Supreme.
Mere suppression of desires does not remove them — the subtle craving remains. Only when one experiences something higher and more fulfilling does the taste for lower pleasures naturally disappear.
detachmentmeditationwisdom
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥
yatato hy api kaunteya purushasya vipashchitah indriyani pramathini haranti prasabham manah
O son of Kunti, the turbulent senses can forcibly carry away the mind even of a discerning person who is striving for self-control.
Even wise people who actively practice self-control can be overwhelmed by the powerful senses. Krishna acknowledges the real difficulty of self-mastery, showing that constant vigilance is needed.
meditationwisdom
तानि सर्वाणि संयम्य युक्त आसीत मत्परः। वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥
tani sarvani samyamya yukta asita mat-parah vashe hi yasyendriyani tasya prajna pratishthita
Restraining all the senses, one should sit in yoga, devoted to Me. For one whose senses are under control, wisdom is firmly established.
The solution to unruly senses is twofold — restraint and devotion. Controlling the senses alone is difficult, but when combined with devotion to the Divine, it becomes natural and sustainable.
meditationdevotionwisdom
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते॥
dhyayato vishayan pumsah sangas teshupajayate sangat sanjayate kamah kamat krodho'bhijayate
When a person constantly thinks about sense objects, attachment to them develops. From attachment, desire arises. From desire, anger is born.
Krishna maps the psychology of downfall: thought leads to attachment, attachment to desire, and unfulfilled desire to anger. Understanding this chain helps one break it at the earliest stage — by controlling what one thinks about.
wisdomdetachmentmeditation
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥
krodhad bhavati sammohah sammohat smriti-vibhramah smriti-bhramsad buddhi-nasho buddhi-nashat pranashyati
From anger comes delusion, from delusion comes confusion of memory, from confusion of memory comes destruction of intelligence, and from destruction of intelligence one is completely ruined.
The chain of destruction continues: anger leads to delusion, delusion to memory loss, memory loss to destruction of intelligence, and intelligence loss to complete ruin. This is the complete psychology of self-destruction.
wisdomdetachment
रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥
raga-dvesha-vimuktais tu vishayan indriyais charan atma-vashyair vidheyatma prasadam adhigachati
But one who moves among sense objects with senses free from attachment and aversion, under self-control, attains inner peace.
The solution is not to run from the world but to engage with it without attachment or aversion. One who has mastered their senses can enjoy life without being enslaved by it — this is true freedom.
peacewisdomdetachment
प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥
prasade sarva-duhkhanam hanir asyopajayate prasanna-chetaso hy ashu buddhih paryavatishthate
In that peace, all sorrows are destroyed. For the mind that is serene, wisdom soon becomes firmly established.
Inner peace is the gateway to wisdom. When the mind is calm and serene, true understanding naturally arises. Suffering ends not through effort but through the peace that comes from self-mastery.
peacewisdom
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥
nasti buddhir ayuktasya na chayuktasya bhavana na chabhavayatah shantir ashantasya kutah sukham
There is no wisdom for the unsteady, and no meditation for the unsteady. For one without meditation there is no peace, and without peace how can there be happiness?
Krishna establishes a clear chain: self-discipline leads to wisdom, wisdom to meditation, meditation to peace, and peace to happiness. Without the first step, the entire chain collapses.
meditationpeacewisdom
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥
indriyanam hi charatam yan mano'nuvidhiyate tad asya harati prajnam vayur navam ivambhasi
For the mind which follows the wandering senses carries away one's wisdom, as the wind carries a boat on the waters.
A vivid image — the mind is like a boat on water, and uncontrolled senses are like strong winds that push it off course. Without the anchor of self-control, even great wisdom can be swept away.
meditationwisdom
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥
tasmad yasya mahabaho nigrihitani sarvashah indriyani indriyarthebhyas tasya prajna pratishthita
Therefore, O mighty-armed one, the person whose senses are completely restrained from their objects is of steady wisdom.
Krishna repeats the essential message — complete mastery of the senses is the foundation of steady wisdom. This is not suppression but conscious control through understanding and practice.
meditationwisdomdetachment
या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥
ya nisha sarva-bhutanam tasyam jagarti samyami yasyam jagrati bhutani sa nisha pashyato muneh
What is night for all beings is the time of awakening for the self-controlled. What is the time of awakening for all beings is night for the introspective sage.
The sage lives in a completely different reality than ordinary people. What the world values (sensory pleasures), the sage sees as darkness. What the sage values (inner awareness), the world sleeps through.
wisdommeditation
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी॥
apuryamanam achala-pratishtham samudram apah pravishanti yadvat tadvat kama yam pravishanti sarve sa shantim apnoti na kama-kami
As the ocean remains unmoved by the rivers flowing into it, so the person into whom all desires enter without causing disturbance attains peace — not one who craves desires.
The ocean absorbs all rivers without overflowing or being disturbed. Similarly, the wise person experiences desires without being moved by them. This is not denial of experience but transcendence of its power over us.
peacewisdomdetachment
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहङ्कारः स शान्तिमधिगच्छति॥
vihaya kaman yah sarvan pumamsh charati nihsprihah nirmamo nirahankarah sa shantim adhigacchati
That person who, giving up all desires, moves about free from longing, without a sense of ownership and free from egoism — that person attains peace.
Three poisons that destroy peace: desire (sprha), possessiveness (mama), and ego (ahamkara). Freedom from these three brings the unshakeable peace that Arjuna is searching for.
peacedetachmentwisdom
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥
esha brahmi sthitih partha nainam prapya vimuhyati sthitvasyam antakale'pi brahma-nirvanam richchhati
O Partha, this is the state of Brahman. Having attained it, one is never again deluded. Being established in this state even at the time of death, one attains Brahma-nirvana (liberation).
The chapter concludes with the ultimate promise — one who attains Brahmic consciousness never falls into delusion again. Even at death, this state grants liberation. This is the highest goal of human life.
wisdomknowledgesoul
