Bhagavad Gita Chapter 2: The Teaching Begins

Bhagavad Gita chapter 2 in English

Every verse below comes from Diya's Bhagavad Gita library, in verse order.

Sanskrit and transliteration	English
2.1 तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥ taṃ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam \| viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ \|\|	Seeing Arjuna overcome by pity and sorrow, his eyes filled with tears, Madhusudana spoke these words.
2.2 कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥ kutastvā kaśmalamidaṃ viṣame samupasthitam \| anāryajuṣṭamasvargyamakīrtikaramarjuna \|\|	Where has this dejection come upon you in this crisis, Arjuna? It is unworthy of a noble person, does not lead to heaven, and brings disgrace.
2.3 क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप॥ klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate \| kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa \|\|	Do not yield to weakness, O Partha; it does not befit you. Cast off this petty faintness of heart and arise, O subduer of foes.
2.4 कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन॥ kathaṃ bhīṣmamahaṃ saṅkhye droṇaṃ ca madhusūdana \| iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana \|\|	But how can I, in battle, O killer of Madhu, fight with arrows against Bhishma and Drona, who are rather worthy to be worshipped, O destroyer of foes!
2.5 गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्॥ gurūnahatvā hi mahānubhāvān śreyo bhoktuṃ bhaikṣyamapīha loke \| hatvārthakāmāṃstu gurūnihaiva bhuñjīya bhogān rudhirapradigdhān \|\|	Surely it would be better even to eat the bread of begging in this life than to kill these great-souled masters. But if I kill them, even in this world, all my enjoyment of wealth and desires will be stained with blood.
2.6 न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः॥ na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ \| yāneva hatvā na jijīviṣāmaste’vasthitāḥ pramukhe dhārtarāṣṭrāḥ \|\|	And indeed I can scarcely tell which will be better, that we should conquer them, or that they should conquer us. The very sons of Dhritarashtra,—after killing whom we should not care to live,—stand facing us.
2.7 कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः। यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥ kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṃ dharmasammūḍhacetāḥ \| yacchreyaḥ syānniścitaṃ brūhi tanme śiṣyaste’haṃ śādhi māṃ tvāṃ prapannam \|\|	With my nature overcome by weakness and my mind confused about dharma, I ask You: tell me clearly what is best. I am Your student; instruct me, for I have taken refuge in You.
2.8 न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम्॥ na hi prapaśyāmi mamāpanudyādyacchokamucchoṣaṇamindriyāṇām \| avāpya bhūmāvasapatnamṛddhaṃ rājyaṃ surāṇāmapi cādhipatyam \|\|	I see nothing that can remove this sorrow drying up my senses, even if I gained unrivaled rule on earth and sovereignty among the gods.
2.9 एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥ evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapa \| na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha \|\|	Having spoken thus to the Lord of the senses, Gudakesha, the subduer of foes, said to Govinda, "I shall not fight," and became silent.
2.10 तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥ tamuvāca hṛṣīkeśaḥ prahasanniva bhārata \| senayorubhayormadhye viṣīdantamidaṃ vacaḥ \|\|	To one who was sorrowing in the midst of the two armies, Hrishikesha, as if smiling, O descendant of Bharata! spoke these words.
2.11 अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥ aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase \| gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ \|\|	You grieve for those who need not be grieved for, yet you speak words of wisdom. The wise grieve neither for the living nor for the dead.
2.12 न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्॥ na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ \| na caiva na bhaviṣyāmaḥ sarve vayamataḥ param \|\|	There was never a time when I did not exist, nor you, nor these kings; nor will any of us cease to exist hereafter.
2.13 देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥ dehino’sminyathā dehe kaumāraṃ yauvanaṃ jarā \| tathā dehāntaraprāptirdhīrastatra na muhyati \|\|	Just as the embodied self passes in this body through childhood, youth, and old age, so it passes into another body; the steadfast are not deluded by this.
2.14 मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥ mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ \| āgamāpāyino’nityāstāṃstitikṣasva bhārata \|\|	Sense contacts, O son of Kunti, produce cold and heat, pleasure and pain; they come and go and are impermanent. Endure them, O Bharata.
2.15 यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥ yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha \| samaduḥkhasukhaṃ dhīraṃ so’mṛtatvāya kalpate \|\|	That calm person who is the same in pain and pleasure, whom these cannot disturb, alone is able, O great amongst people, to attain to immortality.
2.16 नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥ nāsato vidyate bhāvo nābhāvo vidyate sataḥ \| ubhayorapi dṛṣṭo’ntastvanayostattvadarśibhiḥ \|\|	The unreal never is. The Real never is not. People possessed of the knowledge of the Truth fully know both these.
2.17 अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति॥ avināśi tu tadviddhi yena sarvamidaṃ tatam \| vināśamavyayasyāsya na kaścit kartumarhati \|\|	Know that the Reality pervading all this is indestructible; no one can destroy the imperishable.
2.18 अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥ antavanta ime dehā nityasyoktāḥ śarīriṇaḥ \| anāśino’prameyasya tasmādyudhyasva bhārata \|\|	These bodies are perishable, but the embodied Self is eternal, indestructible, and immeasurable; therefore fight, O Bharata.
2.19 य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥ ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam \| ubhau tau na vijānīto nāyaṃ hanti na hanyate \|\|	One who takes the Self to be the killer, one who takes It to be the killed, neither of these knows. It does not kill, nor is It killed.
2.20 न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥ na jāyate mriyate vā kadācinnāyaṃ bhūtvā bhavitā vā na bhūyaḥ \| ajo nityaḥ śāśvato’yaṃ purāṇo na hanyate hanyamāne śarīre \|\|	The Self is never born and never dies. Having once existed, it never ceases to be. Unborn, eternal, everlasting, and ancient, it is not slain when the body is slain.
2.21 वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥ vedāvināśinaṃ nityaṃ ya enamajamavyayam \| kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam \|\|	One who knows This to be indestructible, changeless, without birth, and immutable, how is he, O son of Pritha, to kill or cause another to kill?
2.22 वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही॥ vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro’parāṇi \| tathā śarīrāṇi vihāya jīrṇānyanyāni saṃyāti navāni dehī \|\|	As a person discards worn-out garments and puts on others that are new, so the embodied self discards worn-out bodies and enters others that are new.
2.23 नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥ nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ \| na cainaṃ kledayantyāpo na śoṣayati mārutaḥ \|\|	Weapons do not cut this Self, fire does not burn it, waters do not wet it, and wind does not dry it.
2.24 अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥ acchedyo’yamadāhyo’yamakledyo’śoṣya eva ca \| nityaḥ sarvagataḥ sthāṇuracalo’yaṃ sanātanaḥ \|\|	The Self cannot be cut, burned, wetted, or dried. It is eternal, all-pervading, steady, unmoving, and ancient.
2.25 अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥ avyakto’yamacintyo’yamavikāryo’yamucyate \| tasmādevaṃ viditvainaṃ nānuśocitumarhasi \|\|	This Self is said to be unmanifest, unthinkable, and unchangeable; knowing this, you should not grieve.
2.26 अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवं शोचितुमर्हसि॥ atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam \| tathāpi tvaṃ mahābāho naivaṃ śocitumarhasi \|\|	Even if you think the self is constantly born and constantly dies, O mighty-armed one, you still should not grieve.
2.27 जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥ jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca \| tasmādaparihārye’rthe na tvaṃ śocitumarhasi \|\|	For one who is born, death is certain; and for one who has died, birth is certain. Therefore you should not grieve over what cannot be avoided.
2.28 अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना॥ avyaktādīni bhūtāni vyaktamadhyāni bhārata \| avyaktanidhanānyeva tatra kā paridevanā \|\|	All beings are unmanifest in their beginning, O Bharata, manifested in their middle state and unmanifest again in their end. What is there then to grieve about?
2.29 आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्॥ āścaryavatpaśyati kaścidenamāścaryavadvadati tathaiva cānyaḥ \| āścaryavaccainamanyaḥ śṛṇoti śrutvāpyenaṃ veda na caiva kaścit \|\|	Some see the Self as a wonder, some speak of it as a wonder, and others hear of it as a wonder; yet even after hearing, some do not understand.
2.30 देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥ dehī nityamavadhyo’yaṃ dehe sarvasya bhārata \| tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi \|\|	The indwelling Self in every body is ever indestructible, O Bharata; therefore you should not grieve for any being.
2.31 स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥ svadharmamapi cāvekṣya na vikampitumarhasi \| dharmyāddhi yuddhācchreyo’nyatkṣatriyasya na vidyate \|\|	Considering your own dharma, you should not waver; for a kshatriya, nothing is higher than a righteous battle.
2.32 यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥ yadṛcchayā copapannaṃ svargadvāramapāvṛtam \| sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam \|\|	Fortunate certainly are the kshatriyas, O son of Pritha, who are called to fight in such a battle, that comes unsought as an open gate to heaven.
2.33 अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥ atha cettvamimaṃ dharmyaṃ saṅgrāmaṃ na kariṣyasi \| tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi \|\|	If you refuse this righteous battle, you will abandon your own dharma and honor and incur wrongdoing.
2.34 अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते॥ akīrtiṃ cāpi bhūtāni kathayiṣyanti te’vyayām \| sambhāvitasya cākīrtirmaraṇādatiricyate \|\|	People will speak of your lasting dishonor, and for one who has been honored, dishonor is worse than death.
2.35 भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥ bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ \| yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam \|\|	The great warriors will think you withdrew from battle out of fear, and those who once honored you will hold you lightly.
2.36 अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्॥ avācyavādāṃśca bahūn vadiṣyanti tavāhitāḥ \| nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim \|\|	Your enemies will mock your strength with many unworthy words; what could be more painful than that?
2.37 हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥ hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm \| tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ \|\|	If killed, you will gain heaven; if victorious, you will enjoy the earth. Therefore arise, O son of Kunti, resolved to fight.
2.38 सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि॥ sukhaduḥkhe same kṛtvā lābhālābhau jayājayau \| tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi \|\|	Treat pleasure and pain, gain and loss, victory and defeat alike; then engage in battle, and in this way you will not incur sin.
2.39 एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु। बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥ eṣā te’bhihitā sāṅkhye buddhiryoge tvimāṃ śṛṇu \| buddhyāyukto yayā pārtha karmabandhaṃ prahāsyasi \|\|	I have taught you the wisdom of discernment; now hear the wisdom of yoga, by which you will break the bonds of karma.
2.40 नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥ nehābhikramanāśo’sti pratyavāyo na vidyate \| svalpamapyasya dharmasya trāyate mahato bhayāt \|\|	In this, there is no waste of the unfinished attempt, nor is there production of contrary results. Even very little of this dharma protects from the great terror.
2.41 व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥ vyavasāyātmikā buddhirekeha kurunandana \| bahuśākhā hyanantāśca buddhayo’vyavasāyinām \|\|	In this, O scion of Kuru, there is but a single one-pointed resolve. The purposes of the undecided are innumerable and many-branching.
2.42 यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥ yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ \| vedavādaratāḥ pārtha nānyadastīti vādinaḥ \|\|	O Partha, the unwise, taking pleasure in the ornate praise words of the Vedas, declare that there is nothing else and utter flowery words.
2.43 कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥ kāmātmānaḥ svargaparā janmakarmaphalapradām \| kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati \|\|	Driven by desire and intent on heaven, they prescribe many rites promising pleasure, power, and rebirth through desire-bound action.
2.44 भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥ bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām \| vyavasāyātmikā buddhiḥ samādhau na vidhīyate \|\|	No set determination is truly formed in the minds of those deeply attached to pleasure and power, whose discrimination is stolen away by such words.
2.45 त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥ traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna \| nirdvandvo nityasattvastho niryogakṣema ātmavān \|\|	The Vedas concern the three guṇas. Be free from the three guṇas, O Arjuna; free from opposites, ever established in sattva, free from concern with acquisition and preservation, and established in the Self.
2.46 यावानर्थ उदपाने सर्वतः सम्प्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥ yāvānartha udapāne sarvataḥ samplutodake \| tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ \|\|	To the brahmin who has known the Self, all the Vedas are of so much use as a reservoir is, when there is a flood everywhere.
2.47 कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥ karmaṇyevādhikāraste mā phaleṣu kadācana \| mā karmaphalaheturbhūrmā te saṅgo’stvakarmaṇi \|\|	Your authority is over action alone, never over its fruits. Do not make the fruits of action your motive, and do not be attached to inaction.
2.48 योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥ yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya \| siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate \|\|	Established in yoga, perform actions while abandoning attachment, O Dhananjaya. Remain equal in success and failure; such equanimity is called yoga.
2.49 दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥ dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya \| buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ \|\|	Work (with desire) is far inferior to that performed with the mind undisturbed by thoughts of results. O Dhananjaya, seek refuge in this equanimity. Wretched are they who act for results.
2.50 बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥ buddhiyukto jahātīha ubhe sukṛtaduṣkṛte \| tasmādyogāya yujyasva yogaḥ karmasu kauśalam \|\|	One joined to discerning wisdom relinquishes both merit and demerit here. Therefore devote yourself to yoga; yoga is skillfulness in action.
2.51 कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥ karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ \| janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam \|\|	The wise, possessed of this equanimity, abandoning the fruits of their actions, freed for ever from the fetters of birth, go to that state which is beyond all evil.
2.52 यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥ yadā te mohakalilaṃ buddhirvyatitariṣyati \| tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca \|\|	When your intellect crosses beyond the stain of illusion, then will you attain to indifference, regarding things heard and things yet to be heard.
2.53 श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥ śrutivipratipannā te yadā sthāsyati niścalā \| samādhāvacalā buddhistadā yogamavāpsyasi \|\|	When your intellect, no longer confused by what you have heard, stands steady and unmoving in samadhi, then you will attain yoga.
2.54 स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥ sthitaprajñasya kā bhāṣā samādhisthasya keśava \| sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim \|\|	What, O Keshava, is the description of the person of steady wisdom, merged in Samadhi? How (on the other hand) does the person of steady wisdom speak, how sit, how walk?
2.55 प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥ prajahāti yadā kāmān sarvān pārtha manogatān \| ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate \|\|	When a person completely casts away, O Partha, all the desires of the mind, satisfied in the Self alone by the Self, then is he said to be one of steady wisdom.
2.56 दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥ duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ \| vītarāgabhayakrodhaḥ sthitadhīrmunirucyate \|\|	One whose mind is undisturbed in sorrow, free from craving in pleasure, and released from attachment, fear, and anger is called a sage of steady wisdom.
2.57 यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥ yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham \| nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā \|\|	One who is everywhere unattached, not pleased at receiving good, nor vexed at evil, his wisdom is fixed.
2.58 यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥ yadā saṃharate cāyaṃ kūrmo’ṅgānīva sarvaśaḥ \| indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā \|\|	When one withdraws the senses from their objects on every side, as a tortoise withdraws its limbs, that person’s wisdom is firmly established.
2.59 विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥ viṣayā vinivartante nirāhārasya dehinaḥ \| rasavarjaṃ raso’pyasya paraṃ dṛṣṭvā nivartate \|\|	Objects fall away from the abstinent person, leaving the longing behind. But his longing also ceases, who sees the Supreme.
2.60 यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥ yatato hyapi kaunteya puruṣasya vipaścitaḥ \| indriyāṇi pramāthīni haranti prasabhaṃ manaḥ \|\|	The turbulent senses, O son of Kunti, do violently snatch away the mind of even a wise person, striving after perfection.
2.61 तानि सर्वाणि संयम्य युक्त आसीत मत्परः। वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥ tāni sarvāṇi saṃyamya yukta āsīta matparaḥ \| vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā \|\|	Having restrained all the senses, the steadfast one sits focused on Me as supreme; wisdom is steady when the senses are controlled.
2.62 ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात् सञ्जायते कामः कामात्क्रोधोऽभिजायते॥ dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate \| saṅgāt sañjāyate kāmaḥ kāmātkrodho’bhijāyate \|\|	For a person dwelling on sense objects, attachment to them arises. From attachment comes desire, and from desire anger arises.
2.63 क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥ krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ \| smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati \|\|	From anger comes delusion; from delusion, confusion of memory; from the loss of memory, the destruction of discernment; and from the destruction of discernment, one is ruined.
2.64 रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥ rāgadveṣaviyuktaistu viṣayānindriyaiścaran \| ātmavaśyairvidheyātmā prasādamadhigacchati \|\|	But one who moves among sense objects with senses under self-command, free from attraction and aversion, attains serenity.
2.65 प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥ prasāde sarvaduḥkhānāṃ hānirasyopajāyate \| prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate \|\|	In tranquillity, all sorrow is destroyed. For the intellect of one who is tranquil-minded, is soon established in firmness.
2.66 नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥ nāsti buddhirayuktasya na cāyuktasya bhāvanā \| na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham \|\|	No knowledge (of the Self) has the unsteady. Nor has he meditation. To the unmeditative there is no peace. Also, how can one without peace have happiness?
2.67 इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥ indriyāṇāṃ hi caratāṃ yanmano’nuvidhīyate \| tadasya harati prajñāṃ vāyurnāvamivāmbhasi \|\|	When the mind follows the wandering senses, it carries away discernment like wind carrying a boat across water.
2.68 तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥ tasmādyasya mahābāho nigṛhītāni sarvaśaḥ \| indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā \|\|	So, O mighty-armed, the wisdom of one whose senses are completely restrained from their objects is firmly established.
2.69 या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥ yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī \| yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ \|\|	That which is night to all beings, in that the self-controlled person wakes. That in which all beings wake, is night to the Self-seeing Muni.
2.70 आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी॥ āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat \| tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī \|\|	As waters enter the ever-full and unmoving ocean, so all desires enter one who remains steady; that person attains peace, not one who longs to satisfy desires.
2.71 विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहङ्कारः स शान्तिमधिगच्छति॥ vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ \| nirmamo nirahaṅkāraḥ sa śāntimadhigacchati \|\|	That person who lives devoid of longing, abandoning all desires, without the sense of 'I' and 'mine,' he attains to peace.
2.72 एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥ eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati \| sthitvāsyāmantakāle’pi brahmanirvāṇamṛcchati \|\|	This is to have one's being in Brahman, O son of Pritha. None, attaining to this, becomes deluded. Being established therein, even at the end of life, a person attains to oneness with Brahman.

You can read all 18 chapters in Diya. To see where chapter 2 sits in the whole text, start with the 18 chapters of the Bhagavad Gita, or read how to start the Bhagavad Gita as a beginner.

Previous chapter: Chapter 1: Arjuna’s Crisis. Next chapter: Chapter 3: The Yoga of Action.

Bhagavad Gita Chapter 2: The Teaching Begins

Bhagavad Gita chapter 2 in English

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Bhagavad Gita chapter 2 in English

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