The Bhagawad Gita: Chapter 2

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ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे सांख्ययोगो नाम द्वितीयोऽध्यायः ॥2॥

(अर्जुन की कायरता के विषय में श्री कृष्णार्जुन-संवाद )

अथ द्वितीयोऽध्यायः- सांख्ययोग

Chapter 2, Verse 1

संजय उवाच-तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्‌ ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ 2.1

Sanjay said: Seeing Arjun overwhelmed with pity, his mind grief-stricken, and his eyes full of tears, Shree Krishna spoke the following words.

Chapter 2, Verse 2

श्रीभगवानुवाच-कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्‌ ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन।। 2.2

The Supreme Lord said: My dear Arjun, how has this delusion overcome you in this hour of peril? It is not befitting an honorable person. It leads not to the higher abodes, but to disgrace.

Chapter 2, Verse 3

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ 2.3

O Parth, it does not befit you to yield to this unmanliness. Give up such petty weakness of heart and arise, O vanquisher of enemies.

Chapter 2, Verse 4

अर्जुन उवाच-कथं भीष्ममहं सङ्‍ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ 2.4

Arjun said: O Madhusudan, how can I shoot arrows in battle on men like Bheeshma and Dronacharya, who are worthy of my worship, O destroyer of enemies?

Chapter 2, Verse 5

गुरूनहत्वा हि महानुभावा-ञ्छ्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैवभुंजीय भोगान्‌ रुधिरप्रदिग्धान्‌ ॥ 2.5

It would be better to live in this world by begging, than to enjoy life by killing these noble elders, who are my teachers. If we kill them, the wealth and pleasures we enjoy will be tainted with blood.

Chapter 2, Verse 6

न चैतद्विद्मः कतरन्नो गरीयो-यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषाम-स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ 2.6

We do not even know which result of this war is preferable for us—conquering them or being conquered by them. Even after killing them we will not desire to live. Yet they have taken the side of Dhritarasthra, and now stand before us on the battlefield.

Chapter 2, Verse 7

कार्पण्यदोषोपहतस्वभावःपृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मेशिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्‌ ॥ 2.7

I am confused about my duty, and am besieged with anxiety and faintheartedness. I am your disciple, and am surrendered to you. Please instruct me for certain what is best for me.

Chapter 2, Verse 8

न हि प्रपश्यामि ममापनुद्या-द्यच्छोकमुच्छोषणमिन्द्रियाणाम्‌ ।
अवाप्य भूमावसपत्रमृद्धं-राज्यं सुराणामपि चाधिपत्यम्‌ ॥ 2.8

I can find no means of driving away this anguish that is drying up my senses. Even if I win a prosperous and unrivalled kingdom on the earth, or gain sovereignty like the celestial gods, I will be unable to dispel this grief.

Chapter 2, Verse 10

तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदंतमिदं वचः ॥ 2.10

O Dhritarashtra, thereafter, in the midst of both the armies, Shree Krishna smilingly spoke the following words to the grief-stricken Arjun.

Chapter 2, Verse 9

संजय उवाच: एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
न योत्स्य इतिगोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ 2.9

Sanjay said: Having thus spoken, Gudakesh, that chastiser of enemies, addressed Hrishikesh: “Govind, I shall not fight,” and became silent.

Chapter 2, Verse 11

( सांख्ययोग का विषय )
श्री भगवानुवाचअशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ 2.11

The Supreme Lord said: While you speak words of wisdom, you are mourning for that which is not worthy of grief. The wise lament neither for the living nor for the dead.

Chapter 2, Verse 12

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम्‌ ॥ 2.12

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.

Chapter 2, Verse 13

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ 2.13

Just as the embodied soul continuously passes from childhood to youth to old age, similarly, at the time of death, the soul passes into another body. The wise are not deluded by this.

Chapter 2, Verse 14

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ 2.14

O son of Kunti, the contact between the senses and the sense objects gives rise to fleeting perceptions of happiness and distress. These are non-permanent, and come and go like the winter and summer seasons. O descendent of Bharat, one must learn to tolerate them without being disturbed.

Chapter 2, Verse 15

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ 2.15

O Arjun, noblest amongst men, that person who is not affected by happiness and distress, and remains steady in both, becomes eligible for liberation.

Chapter 2, Verse 16

नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्वदर्शिभिः ॥ 2.16

Of the transient there is no endurance, and of the eternal there is no cessation. This has verily been observed by the seers of the truth, after studying the nature of both.

Chapter 2, Verse 17

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्‌ ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ 2.17

That which pervades the entire body, know it to be indestructible. No one can cause the destruction of the imperishable soul.

Chapter 2, Verse 18

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ 2.18

Only the material body is perishable; the embodied soul within is indestructible, immeasurable, and eternal. Therefore, fight, O descendent of Bharat.

Chapter 2, Verse 19

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्‌ ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ 2.19

Neither of them is in knowledge—the one who thinks the soul can slay and the one who thinks the soul can be slain. For truly, the soul neither kills nor can it be killed.

Chapter 2, Verse 20

न जायते म्रियते वा कदाचि-न्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो-न हन्यते हन्यमाने शरीरे ॥ 2.20

The soul is neither born, nor does it ever die; nor having once existed, does it ever cease to be. The soul is without birth, eternal, immortal, and ageless. It is not destroyed when the body is destroyed.

Chapter 2, Verse 21

वेदाविनाशिनं नित्यं य एनमजमव्ययम्‌ ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्‌ ॥ 2.21

O Parth, how can one who knows the soul to be imperishable, eternal, unborn, and immutable kill anyone or cause anyone to kill?

Chapter 2, Verse 22

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णा-न्यन्यानि संयाति नवानि देही ॥ 2.22

As a person sheds worn-out garments and wears new ones, likewise, at the time of death, the soul casts off its worn-out body and enters a new one.

Chapter 2, Verse 23

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ 2.23

Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it.

Chapter 2, Verse 24

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ 2.24

The soul is unbreakable and incombustible; it can neither be dampened nor dried. It is everlasting, in all places, unalterable, immutable, and primordial.

Chapter 2, Verse 25

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥ 2.25

The soul is spoken of as invisible, inconceivable, and unchangeable. Knowing this, you should not grieve for the body.

Chapter 2, Verse 26

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्‌ ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ 2.26

If, however, you think that the self is subject to constant birth and death, O mighty-armed Arjun, even then you should not grieve like this.

Chapter 2, Verse 27

जातस्त हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ 2.26

Death is certain for one who has been born, and rebirth is inevitable for one who has died. Therefore, you should not lament over the inevitable.

Chapter 2, Verse 28

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ 2.28

O scion of Bharat, all created beings are unmanifest before birth, manifest in life, and again unmanifest on death. So why grieve?

Chapter 2, Verse 29

आश्चर्यवत्पश्यति कश्चिदेन-माश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्‌ ॥ 2.29

Some see the soul as amazing, some describe it as amazing, and some hear of the soul as amazing, while others, even on hearing, cannot understand it at all.

Chapter 2, Verse 30

देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ 2.30

O Arjun, the soul that dwells within the body is immortal; therefore, you should not mourn for anyone.

Chapter 2, Verse 31

( क्षत्रिय धर्म के अनुसार युद्ध करने की आवश्यकता का निरूपण )
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ 2.31

Besides, considering your duty as a warrior, you should not waver. Indeed, for a warrior, there is no better engagement than fighting for upholding of righteousness.

Chapter 2, Verse 32

यदृच्छया चोपपन्नां स्वर्गद्वारमपावृतम्‌ ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्‌ ॥ 2.32

O Parth, happy are the warriors to whom such opportunities to defend righteousness come unsought, opening for them the stairway to the celestial abodes.

Chapter 2, Verse 33

अथ चेत्त्वमिमं धर्म्यं सङ्‍ग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ 2.33

If, however, you refuse to fight this righteous war, abandoning your social duty and reputation, you will certainly incur sin.

Chapter 2, Verse 34

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्‌ ।
सम्भावितस्य चाकीर्ति-र्मरणादतिरिच्यते ॥ 2.34

People will speak of you as a coward and a deserter. For a respectable person, infamy is worse than death.

Chapter 2, Verse 35

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्‌ ॥ 2.35

The great generals who hold you in high esteem will think that you fled from the battlefield out of fear, and thus will lose their respect for you.

Chapter 2, Verse 36

अवाच्यवादांश्च बहून्‌ वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्‌ ॥ 2.36

Your enemies will defame and humiliate you with unkind words, disparaging your might. Alas, what could be more painful than that?

Chapter 2, Verse 37

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्‌ ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ 2.37

If you fight, you will either be slain on the battlefield and go to the celestial abodes, or you will gain victory and enjoy the kingdom on earth. Therefore arise with determination, O son of Kunti, and be prepared to fight.

Chapter 2, Verse 38

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ 2.38

Fight for the sake of duty, treating alike happiness and distress, loss and gain, victory and defeat. Fulfilling your responsibility in this way, you will never incur sin.

Chapter 2, Verse 39

( कर्मयोग का विषय )
एषा तेऽभिहिता साङ्‍ख्ये बुद्धिर्योगे त्विमां श्रृणु ।
बुद्ध्‌या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ 2.39

Hitherto, I have explained to you Sānkhya Yog, or analytic knowledge regarding the nature of the soul. Now listen, O Parth, as I reveal Buddhi Yog, or the Yog of Intellect. When you work with such understanding, you will be freed from the bondage of karma.

Chapter 2, Verse 40

यनेहाभिक्रमनाशोऽस्ति प्रत्यवातो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्‌ ॥ 2.40

Working in this state of consciousness, there is no loss or adverse result, and even a little effort saves one from great danger.

Chapter 2, Verse 41

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाका ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्‌ ॥ 2.41

O descendent of the Kurus, the intellect of those who are on this path is resolute, and their aim is one-pointed. But the intellect of those who are irresolute is many-branched.

Chapter 2, Verse 42

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ 2.42

Those with limited understanding, get attracted to the flowery words of the Vedas, which advocate ostentatious rituals for elevation to the celestial abodes, and presume no higher principle is described in them.

Chapter 2, Verse 43

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्‌ ।
क्रियाविश्लेषबहुलां भोगैश्वर्यगतिं प्रति ॥ 2.43

They glorify only those portions of the Vedas that please their senses, and perform pompous ritualistic ceremonies for attaining high birth, opulence, sensual enjoyment, and elevation to the heavenly planets.

Chapter 2, Verse 44

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्‌ ।व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥

With their minds deeply attached to worldly pleasures and their intellects bewildered by such things, they are unable to possess the resolute determination for success on the path to God.

Chapter 2, Verse 45

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्वस्थो निर्योगक्षेम आत्मवान्‌ ॥

The Vedas deal with the three modes of material nature, O Arjun. Rise above the three modes to a state of pure spiritual consciousness. Freeing yourself from dualities, eternally fixed in truth, and without concern for material gain and safety, be situated in the self.

Chapter 2, Verse 46

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥

Whatever purpose is served by a small well of water is naturally served in all respects by a large lake. Similarly, one who realizes the Absolute Truth also fulfills the purpose of all the Vedas.

Chapter 2, Verse 47

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।मा कर्मफलहेतुर्भुर्मा ते संगोऽस्त्वकर्मणि ॥

You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction.

Chapter 2, Verse 48

योगस्थः कुरु कर्माणि संग त्यक्त्वा धनंजय । सिद्धयसिद्धयोः समो भूत्वा समत्वं योग उच्यते ॥

Be steadfast in the performance of your duty, O Arjun, abandoning attachment to success and failure. Such equanimity is called Yog.

Chapter 2, Verse 49

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥

Seek refuge in divine knowledge and insight, O Arjun, and discard reward-seeking actions that are certainly inferior to works performed with the intellect established in Divine knowledge. Miserly are those who seek to enjoy the fruits of their works

Chapter 2, Verse 50

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्‌ ॥

One who prudently practices the science of work without attachment can get rid of both good and bad reactions in this life itself. Therefore, strive for Yog, which is the art of working skillfully (in proper consciousness).

Chapter 2, Verse 51

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्‌ ॥

The wise endowed with equanimity of intellect, abandon attachment to the fruits of actions, which bind one to the cycle of life and death. By working in such consciousness, they attain the state beyond all suffering.

Chapter 2, Verse 52

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

When your intellect crosses the quagmire of delusion, you will then acquire indifference to what has been heard and what is yet to be heard (about enjoyments in this world and the next).

Chapter 2, Verse 53

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि

When your intellect ceases to be allured by the fruitive sections of the Vedas and remains steadfast in divine consciousness, you will then attain the state of perfect Yog.

Chapter 2, Verse 54

( स्थिरबुद्धि पुरुष के लक्षण और उसकी महिमा ) अर्जुन उवाच-स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव । स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्‌ ॥

Arjun said : O Keshav, what is the disposition of one who is situated in divine consciousness? How does an enlightened person talk? How does he sit? How does he walk?

Chapter 2, Verse 55

श्रीभगवानुवाच-प्रजहाति यदा कामान्‌ सर्वान्पार्थ मनोगतान्‌ । आत्मयेवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥

The Supreme Lord said: O Parth, when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the self, such a person is said to be transcendentally situated.

Chapter 2, Verse 56

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः । वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥

One whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.

Chapter 2, Verse 57

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्‌ । नाभिनंदति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥

One who remains unattached under all conditions, and is neither delighted by good fortune nor dejected by tribulation, he is a sage with perfect knowledge.

Chapter 2, Verse 58

यदा संहरते चायं कूर्मोऽङ्गनीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥

One who is able to withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in divine wisdom.

Chapter 2, Verse 59

विषया विनिवर्तन्ते निराहारस्य देहिनः । रसवर्जं रसोऽप्यस्य परं दृष्टवा निवर्तते ॥

Aspirants may restrain the senses from their objects of enjoyment, but the taste for the sense objects remains. However, even this taste ceases for those who realizes the Supreme.

Chapter 2, Verse 60

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

The senses are so strong and turbulent, O son of Kunti, that they can forcibly carry away the mind even of a person endowed with discrimination and practicing self-control.

Chapter 2, Verse 61

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

They are established in perfect knowledge, who subdue their senses and keep their minds ever absorbed in me.

Chapter 2, Verse 62

ध्यायतो विषयान्पुंसः संगस्तेषूपजायते । संगात्संजायते कामः कामात्क्रोधोऽभिजायते ॥

While contemplating on the objects of the senses, one develops attachment to them. Attachment leads to desire, and from desire arises anger.

Chapter 2, Verse 63

क्रोधाद्‍भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥

Anger leads to clouding of judgment, which results in bewilderment of the memory. When the memory is bewildered, the intellect gets destroyed; and when the intellect is destroyed, one is ruined.

Chapter 2, Verse 64

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्‌ । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥

But one who controls the mind, and is free from attachment and aversion, even while using the objects of the senses, attains the Grace of God.

Chapter 2, Verse 65

प्रसादे सर्वदुःखानां हानिरस्योपजायते । प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥

By divine grace comes the peace in which all sorrows end, and the intellect of such a person of tranquil mind soon becomes firmly established in God.

Chapter 2, Verse 66

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

But an undisciplined person, who has not controlled the mind and senses, can neither have a resolute intellect nor steady contemplation on God. For one who never unites the mind with God there is no peace; and how can one who lacks peace be happy?

Chapter 2, Verse 67

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते । तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥

Just as a strong wind sweeps a boat off its chartered course on the water, even one of the senses on which the mind focuses can lead the intellect astray.

Chapter 2, Verse 68

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥

Therefore, one who has restrained the senses from their objects, O mighty armed Arjun, is firmly established in transcendental knowledge.

Chapter 2, Verse 69

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

What all beings consider as day is the night of ignorance for the wise, and what all creatures see as night is the day for the introspective sage.

Chapter 2, Verse 70

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

Just as the ocean remains undisturbed by the incessant flow of waters from rivers merging into it, likewise the sage who is unmoved despite the flow of desirable objects all around him attains peace, and not the person who strives to satisfy desires.

Chapter 2, Verse 71

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः । निर्ममो निरहंकारः स शान्तिमधिगच्छति ॥

That person, who gives up all material desires and lives free from a sense of greed, proprietorship, and egoism, attains perfect peace.

Chapter 2, Verse 72

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति । स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥

O Parth, such is the state of an enlightened soul that having attained it, one is never again deluded. Being established in this consciousness even at the hour of death, one is liberated from the cycle of life and death and reaches the Supreme Abode of God.

The Bhagawad Gita: Chapter 2

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