सञ्जय उवाच

तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्।विषीदन्तमिदं वाक्यमुवाचमधुसूदनः।।2.1।।

सञ्जय उवाच – says सञ्जय, तं – to him, तथा – in that way, कृपया – by pity, आविष्टम् – was overwhelmed, अश्रुपूर्णा – filled with tears, आकुल इक्षणम् – with eyes stressed, विषीदन्तम् – (and) was sad, इदं – this,  वाक्यम् – statement, उवाच – said, मधुसूदनः – name of कृष्ण

2.1 सञ्जय said – To him, who was thus overcome with pity, whose eyes were wet with tears, who was sorrow-stricken and who bore a bewildered look, श्रीकृष्ण spoke as follows:

श्री भगवानुवाच

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन।।2.2।।

श्री भगवानुवाच  says भगवान, कुत – from where, त्वा  – to you,  कश्मलम इदं – this despair, विषमे – in (such) a crisis, समुपस्थितम् – came, अनार्य – not (for) a civilized person (person who is part of the vedic culture), जुष्टम् – acceptable अस्वर्ग्यम् – not leading to स्वर्ग, अकीर्ति – dishonour, करम् – (and) engendering, अर्जुन

2.2 भगवान said – Where from comes on you this despondency, O अर्जुन, in this crisis? It is an Un-आर्य conduct (unfit for a person aligned to the वेद wisdom). It is an act not conducive with कीर्ति as well as an act not conducive to attainment of स्वर्ग.

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठपरन्तप।।2.3।।

क्लैब्यं – to impotency, मा स्म गमः – do not go (i.e. yield), पार्थ – name of अर्जुन, एतत् त्वय – (in) you, न उपपद्यते – does not befit क्षुद्रं – (this) lowly, हृदयदौर्बल्यं – weakness of the हृदय, त्यक्त्व – given up, उत्तिष्ठ – get up, परन्तप – destroyer of enemies

2.3 Yield not to impotency, O अर्जुन, it is not worthy of you. Shake off this lowly ह्रदय दुर्बलता and stand up, O परन्तप (destroyer of enemies)!

As is evident, instead of indulging in any form of praise in response to speaking of ‘nice-sounding’ words of peace (as अर्जुन may have expected), श्रीकृष्ण instead rebukes him tightly. For a warrior to be called impotent may be perceived as an insult; श्रीकृष्ण thus uses strong language in an attempt to drive sense into अर्जुन.

अर्जुन उवाच

कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामिपूजार्हावरिसूदन।।2.4।।

अर्जुन उवाच – says अर्जुन, कथं – how, भीष्म द्रोणं च – भीष्म & द्रोणं,  अहं – I,  संख्ये  – in battle,  मधुसूदन – name of कृष्ण, इषुभिः – with arrows, प्रतियोत्स्यामि – will fight, पूजा – of (my) पूजा, अर्हौ – who are worthy, अरिसूदन – name of कृष्ण

2.4 अर्जुन said – How can I, मधुसूदन, aim arrows in battle against भीष्म and द्रोण who are worthy of पूजा?

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुंभैक्ष्यमपीह लोके। हत्वार्थकामांस्तुगुरूनिहैव भुञ्जीय भोगान्रुधिरप्रदिग्धान्।।2.5।।

गुरून हत्वा – kill (these) गुरु’s, महानुभावान् – these highly honoured, श्रेयो – (it would be) better, भैक्ष्यम् भोक्तुं – beg alms, अपि – and even, इह लोके – here in the world, गुरून् – गुरु’s, अहत्वा हि – indeed (I) no kill,   अर्थ कामान् – अर्थ & काम, तु – than, भुञ्जीय – (and then) indulge, भोगान् – (in) pleasures, रुधिर – with (their) blood, प्रदिग्धान् – drenched

2.5 It is better even to live on a beggar’s fare in this world than to slay these most venerable गुरू. If I should slay my गुरू, though degraded they be, to gain काम & अर्थ (wealth), I would be enjoying only blood-stained भोग here.

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदिवा नो जयेयुः। यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः।।2.6।।

एतद् – this one, न विद्म – we do not know, कतरन्  च – (and) which of the two,  न गरीय: (is) better for us, यद्वा – or if, जयेम – we should conquer, यदि वा – or if, न – us, जयेयुः – they should conquer, यान् एव – whom, हत्वा – after slaying, न जिजीविषाम – we do not (ie would not) want to live, अवस्थिताः – stand, प्रमुखे – facing, ते धार्तराष्ट्राः – those sons of धृतराष्ट्र

2.6 We do not know, which of the two is better for us – whether our defeating them, or them defeating us. The very sons of धृतराष्ट्र, whom, if we slay, we should not wish to live without, even if they are standing in array against us.

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वांधर्मसंमूढचेताः। यच्छ्रेयः स्यान्निश्चितं ब्रूहितन्मे शिष्यस्तेऽहं शाधि मां त्वांप्रपन्नम्।।2.7।।

कार्पण्य-दोष – by miserliness-defect, उपहत – overcome, स्वभावः – with my mind, त्वां पृच्छामि – I ask you, धर्म, संमूढ – (that is) confused, चेताः – (and) having a mind, यच् – what, श्रेय: – the ultimate good,  स्यात् – would be, निश्चितं- definitely ब्रूहि – please tell, तन्मे – that, me, ते शिष्य – your student, अहं – I, शाधि – please teach, मां – me, त्वां – to you, प्रपन्नम् – having surrendered

2.7 With my heart overcome by the fault of कार्पण्य दोष (confused compassion) with my mind confused about my duty, I request you to say for certain what is good for me. I am your शिष्य. Teach me who has surrendered to you.

न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्यभूमावसपत्नमृद्धम् राज्यं सुराणामपिचाधिपत्यम्।।2.8।।

न प्रपश्यामि   – (that) I do not see, ऋद्धं – (and prosperous), भूमी हि – because of Earth, मम – my, उपनुद्यात् – would remove,  शोकम् – the sorrow, उच्छोषणम्  – drying up, इन्द्रियाणाम् – (of) senses, अवाप्यभूमाव अ-सपत्नम् – unrivalled,  द्धम् राज्यं – kingdom, सुराणाम् – over the देवता in स्वर्ग, अपि च – and even (though), अधिपत्यम् – ruler-ship

2.8 Even if I should win unchallenged समृद्धि of a prosperous भूमी or even the राज्य or अधिपति over the देव, I do not feel that it would dispel the grief that exhausts my senses.

सञ्जय उवाच

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप। नयोत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूवह।।2.9।।

सञ्जय उवाच – said सञ्जय, एवम् उक्त्वा – having spoken thus (to), हृषीकेशं – name of कृष्ण, गुडाकेशः – name of अर्जुन परन्तप – one who destroys enemies, न योत्स्य इति – “I will not fight”, गोविन्दम् – name of कृष्ण (One understood through शास्त्र),  उक्त्वा तूष्णीं बभूवह – (and) became silent

2.9 सञ्जय said – Having spoken thus to श्रीकृष्ण, अर्जुन said, ‘I will not fight’ and became silent.

अर्जुन may have been shocked by getting a whack from कृष्ण. He braves another whimper of protest by giving (seemingly) better arguments but eventually gives up stating that he is unable to decide. Key point stressed here by traditionalists is शरणागति that can happen only in an evolved गुरू-शिष्य संबंध when शिष्य comes to acquire complete श्रद्धा (conviction) in the words of the गुरू. Such a relationship is rare. अध्यात्म (or a गुरू) will not enter our lives unless there is a STRONG yearning for परम ज्ञान that usually comes in testing conditions (and war can be one such condition). When a गुरू sees such an intense yearning and knows that the शिष्य is ready to receive such ज्ञान, he starts pouring it like a sweet shower of अमृत. शरणागति does not mean blind trust but a relationship based on complete conviction of the शिष्य that the गुरू is a जीवन्मुक्त who  always has the highest interest of the शिष्य.

तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदंवचः।।2.10।।

तम् – to him, उवाच – said, हृषीकेशः – name of कृष्ण, प्रहसन् इव – as though laughing, with a smile, भारत, सेनयोरुभयोर्मध्ये – between both the armies, विषीदन्तम् – (who) was sad, इदं वचः – this (these) words

2.10 O King, to him who was thus sorrowing between the two armies, श्रीकृष्ण spoke the following words, as if smiling (by way of ridicule).

श्री भगवानुवाच

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्तिपण्डिताः।।2.11।।

श्री भगवानुवाच – भगवान said, अशोच्यानन्वशोचस्त्वं प्रज्ञा – of wisdom, वादां – words, च भाषसे – yet proclaim,  गत-असून – (those) whose life breadth is gone, अगत – is not (yet) gone, असूंश्च – or (those) whose life’s breath, न उनुशोचन्ति – (they) do not grieve for, पण्डिताः – the wise,

2.11 The भगवान said: You grieve for those who should not be grieved for; yet you speak words of wisdom. The wise grieve neither for the dead nor for the living.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतःपरम्।।2.12।।

न तु एव जातु – Never (was there a time that), अहं न आसं – I was not, न त्वं – nor you, न इमे जन-अधिपाः – nor these kings, न च एव – and nor, न भविष्यामः – will not be, will cease to exist, सर्वे वयम – all, any (of) us, अतः परम् – hereafter

2.12 There never was a time when I did not exist, nor you, nor any of these kings of men. Nor will there be any time in future when all of us shall cease to be.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र नमुह्यति।।2.13।।

देहिन: – for the body, अस्मिन् देहे  – in this body, यथा  – like, कौमारं – childhood, यौवनं – youth, जरा – old age, तथा – so too, देहान्तर – of another body, प्राप्ति: – obtaining, धीर – the courageous person, तत्र – concerning this, न मुह्यति – is not confused

2.13 Just as a person associated with a body passes through stages of कुमार, यौवन and जरा (old age), so too (at death) it passes into another body. A courageous man is not deluded by that.

People may speak words of wisdom but that does not mean they are wise 😀. The argument started here will be built up in the next few verses. This is हिन्दू धर्म method – the highest ज्ञान is conveyed right at the start. Even in रामायण, the whole story is summarized right at the start – while conveying such episodes, there is no suspense that is built-up and the focus of the शास्त्र or the इतिहास is साधना itself.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्वभारत।।2.14।।

मात्रा – of the senses, स्पर्शा तु – (indeed) the contact,  कौन्तेय – name for अर्जुन, शीतोष्ण – cold & hot, सुख दुःख-दाः – giving pleasure and pain, आगम- अपायिन: – having a beginning and an end, अनित्या: – (therefore) are time-bound or impermanent, तान् – them (the contact of the senses), तितिक्षस्व – endure, भारत – अर्जुन (descendent of भरत)

2.14 The contact of senses with their corresponding objects, O अर्जुन, gives rise to feelings of cold & heat, सुख & दुख. They come and go (अनित्य), never lasing long. Endure them (तितिक्षा), O अर्जुन .

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वायकल्पते।।2.15।।

यं हि – whom (indeed), न व्यथयन्ति- do not afflict, एते – these (contacts, or sense objects), पुरुषं – the person, पुरुषर्षभ – name for अर्जुन (O prominent among men),  सम – same (balanced) दुःख-सुखं – pain and pleasure, धीरं – courageous, स: – that one, अमृतत्वाय – for (eternal) freedom, कल्पते – is fit

2.15 For, he in whom these do not generate anxiety, O chief of men, and to who remains balanced (or in-control) in both, only such a धीर is worthy of achieving अमृतत्वम्.

शब्द, स्पर्श, रूप, रस & गंध are experienced by the five senses as they come into contact with their counterparts. These five are referred to as मात्रा as they are the effects of subtle elements (तन्मात्र) (how तन्मात्र become मात्रा in the process of projection of the universe is covered in detail in the उपनिषद् and other शास्त्र).  The contact with these through the ear and other senses gives rise to feelings of सुख and दुख, in the form of शीत & ऊष्ण (heat & cold), etc. Endure these with courage till you have discharged your duties. The brave must endure them patiently, as these experiences are transient in that they ‘come and go’.

नासतो विद्यते भावो नाभावो विद्यते सतः।उभयोरपिदृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः।।2.16।।

असत: – the unreal, न विद्यते – no, भाव: – being,  अभाव: – non-being, न विद्यते – no, सतः – the real, उभयो: – both, अपि – also, दृष्ट: – seeing (or experiencing) अन्त: – the conclusion, त्वनयो: – indeed regarding these, तत्व – of the truth, दर्शिभिः – by the seers (or those who have experienced the Truth)

2.16 The unreal can never come into being, the real never ceases to be. The conclusion about these two is seen by the seers of truth.

This one verse gives new terms and is very important. All of us give a lot of value to reason. However, what RULE must govern reason? If two narratives of ‘reason’ confront one another, which one must be accepted and which rejected? This verse gives the core rule to be applied in अध्यात्म – we may call it ‘वैदिक’ reason. 

And the rule is – what lasts eternally is termed सत् or ‘real’.. Ornaments cannot be सत् while Gold is सत् (since Gold lasts while ornaments do not). Pots/ Statues made of mud are not सत् while mud is सत्. Wooden table/ chair/ table – not सत् while wood – सत्. Plants – not सत् while Earth – सत्. Planets – not सत् while Sun – सत्. H2O – not सत् while H2/O2 – सत्. Emotions – not सत् while yearning for life – सत्. A साधक is meant to internalize a worldview to see everything with one sole motive -spot the सत् and to reject that which is not सत्. Such an investigative outlook adopted continually will bring such a person to the ultimate particle that is the only real substance (or तत्/ तत्व as वेदान्त describes it) present in this universe.

So the question arises – ornaments also exist, planets also exist and how can we view these as not सत्? Is an item that is not सत् the same as असत्? In this not सत् space, we have two categories – मिथ्या and असत्. Let us take असत् first – rabbits cannot have horns, humans do not have wings, etc and these statements are therefore असत् – they cannot exist at all. मिथ्या however stands for something different – just like a mirage appears in a desert while the water does not exist, the world appears to be as existing but in reality, it is मिथ्या. Note that the world that we experience is not to be expressed as असत् since it is very much part of our living experience. However, मिथ्या is a category of existence that may be termed as dependent reality – it depends on सत् and has no existence of its own. The universe appears to us and is presented to all living beings as a “field of experience” that is needed by the people who are experiencing life within it. Once the need for experience is done away with (or experience is not dependent on the presence of a physical universe), then the purpose of मिथ्या is set aside. 

Those who attain the highest are referred to as तत्व दर्शिभिः – the seers of तत्व. They are established in सत् at all times and for them तत्व or Truth alone is सत् (exists). And since they are established in सत् at all times, they do not waste their time with असत् or मिथ्या for two different reasons – असत् does not appeal to them since it does not exist and मिथ्या does not appeal to them since this has a birth & an expiry date – and what is not eternal or permanent has no appeal to such persons. This discovery comes out of their living experience and not an esoteric imagined concept at the level of बुद्धि They see the same तत्व operating in all and everywhere, in humans, in plants, in animals, in non-living things as well as in space between two things. For such people, only the तत् exists and they thus see only the तत् amidst all diversity.

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

अविनाशि – indestructible, येन तु – by which (existence/ reality) (indeed), तद् – that (the eternal reality), विद्धि  – (you) please know (to be), सर्वम् इदं – all this (the time-bound world), ततम् – is pervaded, विनाशम् – the destruction, अव्ययस्य – that does not change, अस्य – of this, न कश्चित् – no one, nothing, कर्तुम् – to bring about, अर्हति – is able

2.17 Know That to be अविनाशि (indestructible) by which all this is pervaded. None can cause the destruction of That – the अव्ययम् (Imperishable).

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्वभारत।।2.18।।

अन्तवन्त – subject to death, इमे देहा – these bodies, नित्यस्य – of the timeless, उक्ताः – are said (to be), शरीरिणः – (of) the embodied (one), अनाशिन: – the indestructible, अप्रमेयस्य – non-objectifiable, तस्माद् – therefore,  युध्यस्व – भारत – name for अर्जुन

2.18 These bodies of the जीव (the embodied self) are said to have an end while the जीव itself is eternal (नित्य), indestructible (अनाशिनः) and incomprehensible (अप्रमेय) Therefore, fight O अर्जुन

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौतौ न विजानीतो नायं हन्ति नहन्यते।।2.19।।

य: – the one who, एनं – this (the embodied one, the जीव),  वेत्ति – thinks, हन्तारं – (to be) the agent of destruction, य: श्चनं – and the one who, मन्यते – thinks, हतम् – is the object of destruction,  उभौ तौ – both these, न विजानीत: – do not know, अयं – this, न हन्ति – neither destroys, न हन्यते – (nor) is destroyed

2.19 He who deems It (आत्मा) a slayer, and he who thinks of It as slain – both are ignorant. For, It neither slays nor is slain.

Once the base rule of the presence of a fundamental particle (तत्, आत्मा) is proposed, it is elaborated that this particle pervades everything. Just like space pervades everything or electricity pervades all bulbs, fans, etc., this आत्मा is a core substance that pervades everything. With this eye, if one looks at a physical body viz destructible as its essential nature, why should one grieve over its loss is the argument being given by श्रीकृष्ण. Whether body comes or goes, the तत् will remain since it is not subject to an expiry date. Note however that this argument is being given to a man filled with compassion for all – if this logic is conveyed to people with a twisted mind, they will use these words to murder others to fulfil their selfish intents (while stating that no one really dies!!!).

न जायते म्रियते वा कदाचि न्नायं भूत्वाभविता वा न भूयः। अजो नित्यः शाश्वतोऽयंपुराणो न हन्यते हन्यमाने शरीरे।।2.20।।

जायते – is born, म्रियते वा – nor dies, न कदाचित् न – it is not that, अयं – this (embodied one, the जीव), भूत्वा – being, coming to be, अ-भविता – (it) (is what) comes not to be, वा न – or the negative, nor the opposite, भूयः – again, अज: – (which is) unborn, नित्यः – timeless, eternal, शाश्वत: – ever the same, अयं – this, पुराण: – ancient, न हन्यते – is not destroyed, हन्यमाने – is being destroyed, शरीरे – (when) the body

2.20 It is never born (न जायते); It never dies (न म्रियते); having come into being once, It never ceases to be. Unborn (अजो नित्य), eternal (शाश्वतः) abiding and primeval (पुराण), It is not slain when the body is slain.

वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथंस पुरुषः पार्थ कं घातयति हन्तिकम्।।2.21।।

वेद – the one who knows, अविनाशिनं – indestructible, नित्यं – timeless, य: – (when) the one who, एनम् – this (the embodied one, the जीव), अजम् – unborn, अव्ययम् – (and) unchanging, कथं – (then) how? (does), स पुरुषः – that person, पार्थ – name of अर्जुन, कं घातयति – does not cause the death (of) whom, हन्तिकम् – (or) kill whom

2.21 He who knows this (आत्मा or तत्) to be indestructible, unborn, unchanging and hence eternal – how and whom, O अर्जुन, does he cause to be killed, and whom he kill?

वासांसि जीर्णानि यथा विहाय नवानिगृह्णाति नरोऽपराणि। तथा शरीराणि विहायजीर्णा न्यन्यानि संयाति नवानिदेही ।।2.22।।

वासांसि जीर्णानि – worn-out clothes यथा – just as, विहाय – discarding, नवानि – new, गृह्णाति – takes,  नर: – a person, अपराणि – other, तथा – similarly, शरीराणि – bodies, विहाय – discarding, जीर्णानि  – worn-out, अन्यानि – other, संयाति – takes on, नवानि – new, देही – body 

2.22 As a man casts off worn-out garments and puts on others that are new, so does the embodied self-cast off Its worn-out bodies and enter into others that are new.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। नचैनं क्लेदयन्त्यापो न शोषयतिमारुतः।।2.23।।

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एवच। नित्यः सर्वगतः स्थाणुरचलोऽयंसनातनः।।2.24।।

एनं – it, न छिन्दन्ति – does not cut, शस्त्राणि – weapons (made from element पृथ्वी), एनं – it, न दहति – does not burn, पावकः – अग्नि, एनं – it, न क्लेदयन्त: – does not wet or soak, आप: – the element water, न च शोषयति – does not wither or decay, मारुतः – (the element) वायु or wind

अच्छेद्यो – अयं  – this (is) अदाह्य: – un-burnable, अयं  – this (is), अक्लेद्य: – un-wetable, अशोष्य एव च – and un-witherable, अयं नित्यः – this (is) timeless (or eternal), सर्वगतः – all-pervading, स्थाणु: -un-moving, अचल: – un-moving, सनातनः – (and) always existing

2.23 Weapons do not cut It (the आत्मा), अग्नि does not burn It, आप do not wet It, and वायु does not dry It.

2.24 It cannot be cut, nor burnt, nor moistened nor dried up. It is नित्य (eternal), सर्वगतः (all-pervading), सथाणु: (stable), अचल (immovable) and सनातनः (primeval).

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनंनानुशोचितुमर्हसि।।2.25।।

अव्यक्त: – not manifest, अयं  – this (is), अचिन्त्य: – not an object that can be conceived by मन,  अयं  – this (is),  अविकार्य: – (and) not subject to change, अयं  – this (is),  उच्यते – is said, तस्माद – therefore, एवं – as such, विदित्वा – knowing एनं – this (the embodied one, आत्मा) न अनुशोचितु अर्हसि – you cannot grieve

2.25 This is said to be अव्यक्तोयम् (unmanifest), अचिन्त्योयम् (inconceivable) and अविकार्योयम् (unchanging). Therefore, knowing It thus, it does not befit you to grieve.

Universe is made up of 5 components or elements – आकाश (space), वायु (air), अग्नि (heat), आप (Liquidity) and भू (solidity). Each successive element is more gross (or स्थूल) than the earlier element and creation proceeds from subtle (सूक्ष्म) to स्थूल. In this श्लोक, weapons representing भू, अग्नि, etc are indicated such as to state that none from the family of भू, अग्नि, etc, can destroy आत्मा since it is the most सूक्ष्म of all. Logically also, a स्थूल object cannot destroy something सूक्ष्म than itself – भू cannot destroy आप, आप cannot destroy अग्नि, etc. None of the last four can destroy आकाश. Equally, while the last four can transform into a more subtle state (like solid into liquid, liquid to solid, etc), आत्मा remains in its own state pervading all these 5 elements. Logically taken further, since आत्मा is incapable of destruction, it has to be present at all times hence आत्मा is नित्य. Since आत्मा is subtler than आकाश, it is present everywhere hence आत्मा is सर्वगतः. Logically, what is present at all places has to be stationery, hence it is स्थाणु. What is stationery is thus unmoving (since movement can happen only in space), hence आत्मा is अचल. आत्मा is called as अव्यक्तोयम् – human mind or मन is itself made of five elements and since आत्मा is most सूक्ष्म than these five, मन is not capable of comprehending the आत्मा. For the same reason, आत्मा is अचिन्त्योयम् since मन cannot conceive something that is सूक्ष्म than itself. आत्मा itself is the seer which energises the मन and how can मन which is an object see the subject? आत्मा is अविकार्योयम् since विकार (form) can only come about to an object that is capable of being cut into parts and thus subject to changes.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवंशोचितुमर्हसि ।।2.26।।

अथ च – (and) now if, एनं – this (आत्मा) (as the body), नित्य – continually, जातं – be born, नित्यं मृतम् – continually die, वा  – and, मन्यसे – you consider, तथापि – even, त्वं – you, महाबाहो – O Mighty Armed One, एवं – in that way, शोचितुम् – grieve, न अर्हसि

2.26 Or if you hold this आत्मा as being constantly born and as constantly dying, even then, O mighty-armed one, it does not become you to feel grief.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वंशोचितुमर्हसि।।2.27।।

जातस्य – for what is born, हि – because, मृत्यु ध्रुव: death (is) certain, र्ध्रुवं जन्म – birth (in another form) is certain, मृतस्य च – for what is dead and, तस्मात् – therefore, then, अपरिहार्य: – (that) cannot be avoided,  अर्थे – over a situation, त्वं – you, न शोचितुम् अर्हसि – should not grieve

2.27 For, death is certain for the born, and re-birth is certain for the dead; therefore you should not feel grief for what is inevitable.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र कापरिदेवना।।2.28।।

अव्यक्त – unmanifest, unseen, आदीनि – (before) their beginning, भूतानि – (all) beings (are). व्यक्त – manifest, मध्यानि – in between, भारत – name for अर्जुन, अव्यक्त – unmanifest, unseen, निधनानि _ (after) their end, एव  – (and) indeed, तत्र – there, का परिदेवना – why the grieving, why grieve?

2.28 O अर्जुन , beings have an unknown beginning, a known middle and an unknown end. What is there to grieve over in all this?

It is safe to state that ONLY an existing entity can originate & not a non-existent one. Origination, annihilation etc., are merely particular states of an existent entity. Example – while threads exist, when arranged in a particular way, they are called clothes. There is no new entity over and above the particular arrangement of threads. It is not tenable to hold that cloth is the coming into being of a new entity, since, by the process of manufacture there is only attainment of a new name and special functions. No new entity emerges. Entry into a certain state is called as origination, its entry into the opposite condition is called annihilation. Of an EVOLVING entity, a sequence of evolutionary stages is inevitable. Example – clay becomes a lump, jug and (finally) powder. Annihilation is thus the attainment of a succeeding stage by an entity WHICH EXISTED PREVIOUSLY in a preceding stage. And this annihilation itself is called birth in the new stage.  Birth & annihilation thus being inevitable for an evolving entity, why grieve?

Whether beings are permanent or impermanent, this much is certain : The person, who laments over a given object – as far as that person is concerned, that object is at the beginning unmanifest and at the end also it is unmanifest. Its manifestation in-between is thus a deviation from its natural state. Rather, there may be need to lament over the deviation from natural state and not over the natural state [itself]. Argument is that the root (or original state) of an object permanently exists – why lament over intermittent states?

आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदतितथैव चान्यः। आश्चर्यवच्चैनमन्यः श्रृणोतिश्रुत्वाप्येनं वेद न चैव कश्चत्।।2.29।।

आश्चर्यवत् – as a wonder, पश्यति- sees,  कश्चिदेन – someone, this (embodied one, the आत्मा), आश्चर्यवद् – as a wonder, वदति – speaks (of this), तथैव च – similarly (indeed) (and), अन्यः  – and another, आश्चर्यवद् – as a wonder, एनम् अन्यः श्रृणोति – listens, श्रुत्वा – after listening, अपि – and, एनं – this (which is oneself), वेद न एव – (still) does not know, कश्चत् च – another (and)

2.29 One looks upon This (आत्मा) as a आश्चर्य; likewise another speaks of It as a आश्चर्य; still another hears of It as a आश्चर्य; and even after hearing of It, one knows It not.

देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वंशोचितुमर्हसि।।2.30।।

अयं देही – this embodied one, नित्यम् अवध्य: – is ever indestructible,  देहे – in the body, सर्वस्य – of everyone, भारत – name of अर्जुन, तस्मात् – therefore, सर्वाणि भूतानि  त्वं – शोचितुम् – grieve over, न अर्हसि – should not

2.30 The आत्मा in the देह, O अर्जुन, is eternal and indestructible. This is so in the case of the आत्मा in all देह. Therefore, it is not fit for you to feet grief for any being.

An incredulous feeling of wonder is experienced when one reads about the आत्मा, one hears about the आत्मा or even one speaks about IT. Once the ramifications of a single आत्मा sinks into the mind of people who read, hear or speak about IT, it indeed creates a feeling of awe, wonder, profundity, etc. They may think aloud – IS SUCH A ONENESS POSSIBLE? However, despite reading, hearing, etc., one can never experience this feeling as a real feeling easily. In fact, it is very rare for people to pursue this highest adventure of all adventures as श्रीकृष्ण will Himself say this later. If संयासी was revered in India, it is because they are the rare ones who have ventured to pursue the highest adventure (just like the papers today show photos of people who climb Everest). So the society used to rally together to help to such adventurers with respect and admiration. But even for such people, getting an experience of तत् is rare since our core inclinations are very difficult to get rid of or shake away.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य नविद्यते।।2.31।।

स्वधर्मम् – your own धर्म, अपि च – even, अवेक्ष्य – regarding, in regard to, विकम्पितुम् – waver, न  अर्हसि – you should not, धर्म्यात् युद्धात् – than a battle on the side of धर्म, हि – because, अन्यत् – other, श्रेय – greater good,  क्षत्रियस्य – for a क्षत्रिय, न विद्यते – (there) is no

2.31 Further, considering also your स्वधर्म, it does not befit you to waver. For, to a क्षत्रिय, there is no greater good than a धर्मयुद्ध.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्तेयुद्धमीदृशम्।।2.32।।

यत् ऋच्छया च – (and) by chance or happenstance, उपपन्नं – has come, स्वर्गद्वारम – door to स्वर्ग, अपावृतम् – an open, सुखिनः क्षत्रियाः – happy क्षत्रिय,  पार्थ – name for अर्जुन, लभन्ते – (who) get, युद्धम् इदृशम् – such a battle

2.32 Happy are the क्षत्रिय, O अर्जुन, to whom a war like this comes of its own accord; it opens the gate to स्वर्ग.

अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वापापमवाप्स्यसि।।2.33।।

अथ  चेद् – now if, त्वं – you, इमं धर्म्यं – this on the side of धर्म, संग्रामं – battle, न करिष्यसि – (you) will not undertake, ततः – then, स्वधर्मं – own धर्म,  कीर्तिं च – an honour, हित्वा – forfeiting, पापम – पाप, अवाप्स्यसि – you will incur

2.33 But if you do not fight this धर्म संग्राम, you will be turning away from your स्वधर्म and honoured position, and will be incurring पाप.

अकीर्तिं चापि भूतानि कथयिष्यन्तितेऽव्ययाम्। संभावितस्यचाकीर्तिर्मरणादतिरिच्यते।।2.34।।

अकीर्तिं  – infamy (loss of honour), भूतानि च अपि – (and) people also, कथयिष्यन्ति – will tell, recount, ते – your, अव्ययाम् – unfading, संभावितस्य – for one who had been honoured, च अकीर्ति – dishonour, मरणाद् – (than) death, अतिरिच्यते – is worse

2.34 Further, people will speak ill of you for all time, and for one accustomed to be honoured, dishonour is worse than death.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषांच त्वं बहुमतो भूत्वा यास्यसिलाघवम्।।2.35।।

भयाद् – out of fear, रणाद् उपरतं – withdrew from battle, मंस्यन्ते – will think त्वां – you, महारथाः – the great warriors, येषां च – among whom (and), बहु – many, मत: – honoured, भूत्वा – having been, त्वं – you, यास्यसि लाघवम् – will become insignificant

2.35 The महारथी will think that you have fled from battle in fear. These men who held you in high esteem will speak lightly of you now.

अवाच्यवादांश्च बहून् वदिष्यन्तितवाहिताः। निन्दन्तस्तव सामर्थ्यंततो दुःखतरं नु किम्।।2.36।।

अवाच्य – that which cannot be uttered, वादां – words (about you), बहून् – many, वदिष्यन्ति – will speak, तव च – moreover your, अहिताः – enemies, निन्दन्त: – belittling, तव सामर्थ्यं – your prowess, तत: – than that,  दुःखतरं – (is) more painful, किम् नु – what indeed?

2.36. Slandering your ability, the enemies will talk of you many words that should not be talked of. Is there anything more painful than that?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वाभोक्ष्यसे महीम्। तस्मादुत्तिष्ठकौन्तेय युद्धायकृतनिश्चयः।।2.37।

हत: वा – (either) killed, प्राप्स्यसि – you will gain, स्वर्गं, वा जित्वा – (or) conquer, भोक्ष्यसे – your will enjoy, महीम् – the world, तस्माद् – उत्तिष्ठ कौन्तेय – name for अर्जुन,  युद्धाय – to fight, कृत-निश्चयः – (being) resolved, having made a commitment

2.37 If slain, you shall win स्वर्गं; or if victorious, you shall enjoy the earth. Therefore, arise, O अर्जुन, do resolve to fight.

While the arguments made here seem pragmatic, श्रीकृष्ण makes an unusual statement that अर्जुन will incur पाप if he avoids the युद्ध. Since the usual narrative is that a good कर्म will give पुण्य and a bad one will give पाप, श्रीकृष्ण suggests here that avoiding a धर्मयुद्ध will incur पाप. This aspect will be dwelt upon later in third chapter but suffice to state here that if the motivation for an कर्म is fear, favour, greed, excessive compassion, etc., such an action will generate पाप even though the action may look noble from outside.

सुखदुःखे समे कृत्वा लाभालाभौजयाजयौ।ततो युद्धाय युज्यस्वनैवं पापमवाप्स्यसि।।2.38।।

सुखदुःखे – (towards/in) pleasure & pain, समे कृत्वा – acting (i.e. being) the same, लाभ-अलाभौ – gain & loss, जय-अजयौ –  (or) victory & defeat, तत: – thus, युद्धाय – for battle, युज्यस्व – be prepared, prepare, एवं -in this way, पापम् – पाप, न अवाप्स्यसि – you will incur no

2.38. Viewing alike, सुख & दुख, लाभ and loss, जय and defeat, you should get ready for the युद्ध. Thus you will not incur पाप.

एषा तेऽभिहिता सांख्ये बुद्धिर्योगेत्विमां श्रृणु। बुद्ध्यायुक्तो यया पार्थकर्मबन्धं प्रहास्यसि।।2.39।।

एषा बुद्धि – this wisdom, ते – to you, अभिहिता – has been told, सांख्ये – regarding knowledge (of reality which is श्रेय),  र्योगे – regarding योग, तु – on the other hand, इमां – to this (wisdom), श्रृणु – listen, बुद्ध्या – wisdom, युक्त: endowed, यया – with which, पार्थ – name for अर्जुन, कर्म-बन्धं – the कर्म bondage, प्रहास्यसि – you will give up, will be free from

2.39 This बुद्धि concerning the आत्मा has been imparted to you with regard to सांख्य. Now listen to this with regard to योग, by following which you will get rid of the bondage of कर्म.

First line is a simple masterpiece advice signifying attitude to be cultivated towards any कर्म. Second line requires some explaining – वेद have ४ parts – the मंत्र, the ब्राह्मण, the अरणयक and the उपनिषद. The 1st two are called as कर्मकांड and last two as ज्ञानकांड. हिन्दू शास्त्र broadly prescribe two broad paths to सत्य or Truth – the कर्म path for people oriented towards कर्म (also referred to as योग) and सांख्य path for people oriented to intellectualization. This mimics the approach to ज्ञान in real life too – to learn how to build a ship, one can either read or use imagination OR one can learn by actually building one. श्रीकृष्ण says here that thus far, he has used सांख्य approach and will now move to make arguments from a कर्म perspective. कर्म also is translated as rituals and thus also understood as ritualistic path. Which path is better to achieve the परमात्मा had been hugely debated as a topic for many centuries till the very famous debate of आदि शंकर & मंडन मिश्र closed this debate permanently (though now and then, it keeps rearing its head again with Tilak favouring कर्म & Aurobindo favouring ज्ञान).

Another key phrase used here is bondage of कर्म. What is this bondage? This is a very very key & unique tenet common across all धर्म शास्त्र. If one imagines having a उपाधि (body-mind complex) of the Sun or the trees, one can say that we are doing धर्म of Sun if we emit light and धर्म of trees if we give fruits & flowers. Even if such a उपाधि (body) harms another (like excessive Sun harming a person or a tree giving poisonous fruits), one cannot blame them since they are merely doing their धर्म. पशुकर्म  similarly will not deepen bondage since their कर्म may be taken as being in tune with their उपाधि लक्षण. However, actions done by humans that are not in tune with our उपाधि लक्षण are called as अधर्म or पाप and the person acquires something called bondage of कर्म. धार्मिक कर्म thus mean those कर्म that are performed by the Universal or परमात्मा if She or He or It were in our उपाधि. On the other hand, if our कर्म is limited and not performed as a परमात्मा would have done if She was in our उपाधि, such कर्म takes us away from our real nature of Universality and binds us to living a limited lower life. If this bondage is not cleared up before our last day, we are leaving this world incomplete. Hence, हिन्दू traditions postulate that an incomplete जीव has to move on into another उपाधि since the goal is to return back to our core Universal state and one cannot suddenly stop at the state of incompletion.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो नविद्यते। स्वल्पमप्यस्य धर्मस्यत्रायते महतो भयात्।।2.40।।

इह – in this (the means for complete freedom), अभिक्रम – of progress, नाश: – loss, न अस्ति – there is no, प्रत्यवाय: – adverse result, न विद्यते – nor is (there), स्वल्पम् अपि – even a little, धर्मस्य – (which is also) धर्म (one’s स्वभाव or duty), त्रायते – protects, महत: भयात् – from great fear

2.40 Here, there is no loss of effort, nor any accrual of पाप. Even a little of this धर्म (कर्मयोग) protects a man from the great fear (of spending time in नरक).

व्यवसायात्मिका बुद्धिरेकेहकुरुनन्दन। बहुशाखा ह्यनन्ताश्चबुद्धयोऽव्यवसायिनाम्।।2.41।।

 

व्यवसाय-आत्मिका – well-discerned, बुद्धि:. एके – (is but) one, इह – regarding this (the means of श्रेय), कुरुनन्दन – referring to  अर्जुन here as the son of Kuru, बहुशाखा – (are) having many branches, ह्य – indeed, अन-अन्ता-च – and endless encounters, बुद्धय: – the notions (regarding the means for श्रेय), अव्यवसायिनाम् – for (those) who have no discernment

2.41 In this (कर्मयोग), O अर्जुन, the resolute mind is one-pointed; the minds of the irresolute are many-branched and endless.

Here श्रीकृष्ण is stating that in an act done with कर्मयोग orientation, there is no loss of effort or accrual of bondage of कर्म. This seems odd since our normal view in the world is that a certain कर्म will be deemed as a success only if we achieve the फल. भगवान does not even refer to the फल here as a relevant criteria for success. Further, he adds that there is no loss of effort meaning that such an कर्म will not be deemed as a wasteful कर्म from a spiritual perspective (irrespective of the result of the कर्म). And the bonus is – there is no accrual of कर्म bondage. Do note that whole of third chapter focuses exclusively on spiritual meaning of the words कर्म and अकर्म. A seed is being laid here.  Of course, a prerequisite to understand the deeper meaning is to possess a strong मन that has a high level of concentration ability to absorb the meaning appropriately.

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यामिमां पुष्पितां वाचंप्रवदन्त्यविपश्चितः।वेदवादरताः पार्थ नान्यदस्तीतिवादिनः।।2.42।। कामात्मानः स्वर्गपराजन्मकर्मफलप्रदाम्।क्रियाविशेषबहुलां भोगैश्वर्यगतिंप्रति।।2.43।।

भोगैश्वर्यप्रसक्तानांतयापहृतचेतसाम्।व्यवसायात्मिका बुद्धिः समाधौ नविधीयते।।2.44।।

यामिमां – this (very), पुष्पितां वाचं – flowery discourse, प्रवदन्ति – (they) proclaim, spout, अ-विपश्चितः – the unwise, वेद, वाद – in the words, रताः – (who remain) engrossed, पार्थ, न अन्यद अस्ति – (there) is no other, nothing more, इति वादिनः – (those) arguing, (that)

काम – desires, आत्मानः – (who are) full of, स्वर्ग-परा – who hold स्वर्ग as primary, जन्म – (further) borth, कर्मफल – (as) a result of (their) कर्म or actions, प्रदाम् – (but) yield, क्रिया-विशेष – of special rituals, बहुलां – full, भोगैश्वर्य – and objects of consumption and of power, गतिं – attainment, gaining, प्रति – (directed) towards

भोगैश्वर्य – and objects of consumption and of power,  प्रसक्तानां – for (those) who are attached, तया – by that (flowery talk), उपहृत – are carried away, चेतसाम् – for (those) whose minds, व्यवसाय-आत्मिका – well-discerned, बुद्धिः, समाधौ – in (their) minds, न विधीयते – is not formed

2.42 – 2.44 O! पार्थ, the unwise, who rejoice in the letter of the वेद, say, ‘There is nothing else.’ They are full only of भोग and they hanker for स्वर्ग. They speak flowery words which offer rebirth as the fruit of work. They look upon the वेद as consisting entirely of varied rites for the attainment of भोग & ऐश्वर्य. Those who cling so to भोग & ऐश्वर्य are attracted by that speech and are unable to develop the resolute will of a concentrated mind.

त्रैगुण्यविषया वेदा निस्त्रैगुण्योभवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थोनिर्योगक्षेम आत्मवान्।।2.45।।

त्रै-गुण्य – three-hold universe, विषया – deal with, वेदा – the वेद, निस्त्रैगुण्य: – free from त्रिगुण,  भव – (you) be, अर्जुन, निर्द्वन्द्वो – free from the pair of opposites, नित्य – ever, सत्त्वस्थ: – established in सत्व (contemplate disposition), निर्योग-क्षेम – free from acquiring and protecting, आत्मवान् – (and) attentive

2.45. The वेद bind by means of the त्रिगुण [Hence] O अर्जुन, you must be free from the त्रिगुण, acquire निर्द्वन्द्व (free from dualities of right/wrong, good/bad, etc); be नित्यसत्त्वस्थ  (be established in सत्वगुण); be निर्योगक्षेम (free from idea of acquisition & preservation) and be आत्मवान् (be immersed within one’s own आत्मा or one who is a master of himself).

यावानर्थ उदपाने सर्वतःसंप्लुतोदके। तावान्सर्वेषु वेदेषुब्राह्मणस्य विजानतः।।2.46।।

यावान् – as (much), अर्थ – usefulness, उद-पाने – in a small watering hole, सर्वतः – everywhere, संप्लुत- is flooded, उदके – when water,  तावान् – that much, as much, सर्वेषु–वेदेषु – in all the वेद,  ब्राह्मणस्य – for a ब्राह्मण, विजानतः – who knows (the all-pervading reality)

2.46. What portion in a reservoir, flooded with water everywhere, is useful [for a man in thirst], that much portion [alone] in all the वेद is useful for an intelligent student of the वेद.

This looks like a castigation of वेद though it is not so. वेद have prescribed यज्ञ for material needs in  addition to आध्यात्म needs, e.g., progeny, wealth, long life, etc. However, while the needy may perform such यज्ञ to fulfil their needs, many people immersed in त्रिगण undertake यज्ञ ONLY to fulfil such needs just like people today also think of भगवान् only to fulfill petty desires. However, wise people have limited need for such kind of यज्ञ of वेद – while they may perform these यज्ञ when NEEDED, they are not struck in these only. A person working in an ice-cream factory will not salivate for ice cream but will only take it to beat hot weather. Wise person will also thus do यज्ञ only if necessary but will not base his entire life after such pleasures only.  Concept of त्रिगण will also be elaborated later.

कर्मण्येवाधिकारस्ते मा फलेषुकदाचन। मा कर्मफलहेतुर्भूर्मा तेसङ्गोऽस्त्वकर्मणि।।2.47।।

कर्मणि-एव – in doing कर्म only, अधिकार: control, ते – you have, मा कदा-चन – not ever, never, फलेषु – in (its) results, मा र्भू: – do not (think yourself to) be, कर्मफल – of the results of कर्म, हेतु:  – the cause, मा  अस्ति – nor may, nor should, ते – you have, सङ्ग: – attachment (or contact) – अकर्मणि – to non-action (referred to as अकर्म) 

2.47. Let your अधिकार lie on कर्म alone and never on the फल; you should never be a cause for the फल of कर्म; let not your संग be to अकर्म.

योगस्थः कुरु कर्माणि सङ्गंत्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योःसमो भूत्वा समत्वं योगउच्यते।।2.48।।

योग-स्थः – (being thus) established in योग, कुरु – (then) (you) perform, कर्माणि – actions or multiple कर्म, सङ्गं: – attachment, त्यक्त्वा – give up, धनञ्जय – name for अर्जुन, सिद्ध्सिद्ध्योः – towards success or failure, सम: भूत्वा – be सम (or even, balanced), समत्वं – sameness (of attitude towards कर्म फल), योग, उच्यते – is called

2.48 Perform all कर्म being fully steadfast in कर्मयोग and abandon longing for the outcome or फल of such कर्म. Perform works viewing success and failure with an even mind. Evenness of mind is said to be योग.

Two glorious verses that convey the very core of आध्यात्म attitude to be lived by as per हिन्दू शास्त्र; it is of course of source of confusion too. You have full अधिकार over your own कर्म – be fully immersed in your own कर्म. But you must work with an attitude that the outcome of your कर्म may/ may not happen your way. Example – do long jump with full enthusiasm to cross a target of, say, 4m. If success comes, accept it and if it does not, accept this too and try again. If long jump is not your forte since your उपाधि is not tuned for certain sports, do not waste time and instead pursue कर्म that match your innate उपाधि orientation. The question of what कर्म to pursue should not ideally require self-convincing; if you know yourself well, you will know your own natural inclinations. Then pursue such कर्म like the Sun that gives light to the best of its ability daily or like a full laden mango tree gives out the best mangoes daily – both do not benefit personally from the light or mangoes but still give out their best. They are not doing social service – they are just being themselves. 

Rivers give water though it has no use of the water. कर्म must be to fulfil NEEDS like that of a lion which kills only when hungry and not for pleasure/ desire. So how do we distinguish between NEED VS DESIRE –  Desire for self-preservation is not desire,  desire of a married person to give best to family is not desire, desire to excel in work is not desire – all these are उपाधि धर्म that must be discharged in our roles and cannot be likened as desire for fruit.  So, take care of parents with joy, entertain spouse & kids with joy, work in office with joy, take care of your own health with passion – BUT NOT FOR SELFISH JOY BUT BECAUSE THE UNIVERSAL WITHIN YOU WOULD HAVE DONE THE SAME. 

As Osho says, श्रीकृष्ण was dancing with many गोपी but each गोपी felt that श्रीकृष्ण was dancing WITH HER ONLY. Do not bring YOU when you do the work you do. The moment YOU do दान, the moment YOU help others, the moment YOU feel happy when one is praising you and get upset when someone insults YOU, one can see that अहंकार is at work within us – this is a recipe for disaster and means all our कर्म become tainted कर्म (tainted with दोष). Instead, do कर्म because any evolved person of this world would have done the same best कर्म had he/she been in your place. Someone may argue – if फल is not guaranteed, why do कर्म at all? Hence, श्रीकृष्ण says that do not resort to laziness which is a NO-NO. Cut grass with joy, cook with joy, work with joy, read with joy, play with joy. But be careful – you are doing all these because you are in a उपाधि and thus within a role that necessitates doing all these कर्म. But if you get too upset or too happy with the फल, you are bringing your अहंकार and this taints the कर्म and you fall. 

Perform कर्म with a mind like that of a 60-year-old who is playing with 10 year old kids – he enjoys but does not get carried away by loss or gain. Joyful actions performed WITHOUT LONGING will take you towards श्रीकृष्ण and slowly, you are on your way to become तत् or श्रीकृष्ण HIMSELF. But should we not enjoy for ourselves – watch a game, be with friends, watch movies, etc? The answer is – did श्रीकृष्ण not enjoy life? Did He not play, indulge in pranks, sing & dance? Did He DESIRE to be a सारथी? He defeated many kings but did he install himself as a king in those kingdoms? He does not NEED to do anything for joy – BEING JOYFUL IS IN OWN NATURE AND ALL कर्म ARE DONE JOYFULLY. One is therefore asked read the life of श्रीकृष्ण not for पुण्य but to learn about HIS life as a case study of how a human being can live. If you see HIM as God, one will not learn but read about HIM to determine how an evolved being must conduct oneself. To conclude – what is कर्मयोग – it is to work with समत्वम् (equanimity). कर्म done with अधिकार (since अधिकार brings conviction and we must thus fully take ownership of our कर्म) with समत्वम् as an attitude will take one towards श्रीकृष्ण state and कर्म done with अहंकार will turn one into असुर (even though they may be noble looking). समत्वम् योग उच्यते।।।।।

दूरेण ह्यवरं कर्मबुद्धियोगाद्धनञ्जय। बुद्धौशरणमन्विच्छ कृपणाःफलहेतवः।।2.49।।

दूरेण ह्य – (is) far indeed, अवरं – inferior, कर्म, बुद्धि-योग – to (this) बुद्धि योग, द्धनञ्जय – name for अर्जुन,  बुद्धौ – in (this) attitude, शरणम – refuge, protection, अन्विच्छ – seek, कृपणाः – (are) misers, फल – are the फल (of कर्म), हेतवः – those whose motives

2.49 कर्म with attachment is far inferior, O अर्जुन , to कर्म done with evenness of मन. Seek refuge in evenness of मन. Miserable (कृपणाः) are they who act with a motive for फल.

बुद्धियुक्तो जहातीह उभेसुकृतदुष्कृते। तस्माद्योगाययुज्यस्व योगः कर्मसुकौशलम्।।2.50।।

बुद्धि – with (this) attitude, युक्त: – endowed, जहातीह – one abandons, one sheds, उभे – both, सुकृत – positive कर्म, दुष्कृते – negative कर्म, तस्मात् – therefore, योगाय – to (this) योग, युज्यस्व – (you) commit, योगः कर्मसु – in कर्म, कौशलम् – skill, propriety

2.50 A man with evenness of mind discards here and now सुकृत and दुष्कृत (good & bad acts). Therefore endeavour for योग. योग is skill in (conduct of) कर्म.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वामनीषिणः। जन्मबन्धविनिर्मुक्ताःपदं गच्छन्त्यनामयम्।।2.51।।

कर्म-जं-फलं – (the pressure for) the फल born of कर्म, बुद्धि-युक्ता – endowed with (this) attitude, हि – because, त्यक्त्वा – after discarding, मनीषिणः – the wise (people), जन्म-बन्ध – from the bondage that is birth, विनिर्मुक्ताः – (once) freed (by ज्ञान), पदं – the attainment, गच्छन्त्य – go to, reach अनामयम् – (that is) free from afflictions

2.51 The wise (described by a beautiful word बुद्धियुक्ता meaning one who has reined-in or controlled his बुद्धि, who possesses evenness of मन, giving up the फल born of कर्म, are freed from the bondage of जन्म and go to the region beyond all ills (अनामयम्).

योगः कर्मसु कौशलम – skill in कर्म is योग. This can be a motto struck across all billboards all over the world. At a lower level, one may be tempted to say that one who works efficiently may be termed as one who is accomplished in योग. But श्रीकृष्ण has put across a much higher standard – only such कर्म will be deemed as कुशल when the कर्म is done with समत्वम्. Quality of work out does not determine कुशलता; approach to कर्म determines it. श्रीकृष्ण uses strong words to condemn people who work for a motive – he calls them कार्पण्य (miserable); indeed severe. To engage oneself fully in a कर्म and if praise comes your way for the work well done, let the praise not turn into अहंकार. If blame comes, test whether you indeed followed समत्वम् and you did do so, be indifferent to blame & take it as your प्रारब्ध (destiny) and move on. 

Second, what is the real meaning bondage of birth & death? It is not just about physical life only – in this unique ecosystem of life on our planet, every सुख is born and then it dies, every दुख is born and then it dies – Ex: first गुलाबजामून gives सुख while tenth gives us दुख. While all of us have an innate longing for permanency in our experience of सुख, our nature of experience on this planet including the construct of our मन does not allow for such a permanency – this is why Earth is referred to as मृत्युलोक and thus we are bound to the bondage of birth & death on a daily basis So how must a योगी live – he must attempt to bring-in permanency in day to day life itself – these attempts are referred to as साधना. And a साधक likes to know examples – thus, Earth may be taken as a योगी since it keeps living itself whether we praise it or abuse it. Planets keeps moving and giving us the joy of seasons but never wait to receive our praise – anyone who displays such traits is indeed living the motto –  योगः कर्मसु कौशलम. Thus, we also read about the lives of Saints (Ramana, Shuka, Kabir, etc) and try to learn how to cultivate समत्वम् even though we are living in मृत्युलोक too.

यदा ते मोहकलिलंबुद्धिर्व्यतितरिष्यति। तदा गन्तासिनिर्वेदं श्रोतव्यस्य श्रुतस्यच।।2.52।।

यदा – when, ते बुद्धि – your बुद्धि, मोह – that is delusion, कलिलं – the confusion, र्व्यतितरिष्यति – crosses over, तदा – then, गन्तासि – (you) will gain, निर्वेदं  – a dispassion, श्रोतव्यस्य च – and for what has yet to be heard, श्रुतस्य – – for what has been heard 

2.52. When your बुद्धि goes beyond the impregnable thicket of delusion, at that time you will attain an attitude of futility regarding what has to be heard and what has been heard.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यतिनिश्चला। समाधावचला बुद्धिस्तदायोगमवाप्स्यसि।।2.53।।

श्रुतिविप्रतिपन्ना – (previously) distracted by the श्रुति (viz the वेद), ते बुद्धि – your intellect, यदा – when, स्थास्यति – becomes, निश्चला – steady, समाधाव – on your self, अचला – (and) (becomes) firm, centered, तदा – then, योगम – योग, अवाप्स्यसि – you will attain

2.53. When your बुद्धि, that had been [earlier] confused by your hearing [of scriptural declaration of फल] shall stand stable in concentration, at that time you shall attain the योग.

श्रीमद्भागवत should have ended here. Because अर्जुन objections were based on injunctions in शास्त्र (do not injure others, respect elders, etc), श्रीकृष्ण elucidated the highest ज्ञान as per सांख्य and योग and told him that a बुद्धियुक्त goes beyond शास्त्र thus responding to the root cause of objections raised. The word ‘blasphemy’ did not big gain value in ancient भारत because the urging to people was to eventually reach a stage beyond injunctions in शास्त्र. But why follow शास्त्र at all? The response is that till we are in द्वैत-भाव (meaning duality that is to see the world and others as separate from oneself), we need to follow शास्त्र but once one crosses over, one may aside the rules of शास्त्र – this is akin to using a thorn (शास्त्र) to remove another thorn (मन in द्वैत-भाव) struck in the foot. श्रीमद्भागवत continues further on because of many questions raised by अर्जुन since all this ज्ञान was too high-level to digest so easily.

अर्जुन उवाच

स्थितप्रज्ञस्य का भाषासमाधिस्थस्य केशव। स्थितधीःकिं प्रभाषेत किमासीत व्रजेतकिम्।।2.54।

2.54 अर्जुन said O केशव!  what (का) is the description (भाषा) of a person of firm wisdom (स्थितप्रज्ञस्य), one whose mind abides in the self (समाधिस्थस्य)? How (किम्) does such a person, whose mind is not shaken by anything (स्थितधी), speak (प्रभाषेत), sit (आसीत), and walk (व्रजेत)?

Target gold standard for a person pursuing अध्यात्म is to become a स्थितप्रज्ञ. In this state, one’s प्रज्ञा (wisdom) has become स्थित (stable or rooted). And where is this प्रज्ञा rooted to? It is rooted in one’s own REAL identity which तत् or परमात्मा. अर्जुन thus becomes curious to know how a स्थितप्रज्ञ should be described.  Then he asks – How does a स्थितप्रज्ञ speak means what is the manner in which such a person expresses himself. Next Q is – How does a स्थितप्रज्ञ sit? When a person sits, it means he stops moving and one stops moving when one’s mind is not distracted. अर्जुन thus wanted to know how a स्थितप्रज्ञ is able to avoid getting distracted by the demands of the senses. How does a स्थितप्रज्ञ move means how such a person engages with the world around him. These are key verses since they describe the आध्यात्म Superman’ aspiration state. Rest of द्वितीय अध्याय is श्रीकृष्ण answer to these three questions.

Description of a स्थितप्रज्ञः

श्री भगवानुवाच

प्रजहाति यदा कामान् सर्वान् पार्थमनोगतान्। आत्मन्येवात्मना तुष्टःस्थितप्रज्ञस्तदोच्यते।।2.55।।

2.55 भगवान said – When (यदा) a person gives up (प्रजहाति) all (सार्वान्) the desires (कामान्) as they appear in the mind (मनोगतान्), O! पार्थ, happy (तुष्टः) in oneself (आत्मनि), with oneself (आत्मना) alone (एव), then (तदा) that person is said to be (उच्यते) a स्थितप्रज्ञः

Whatever our conception of an enlightened man is, the श्रीमद्भगवद्गीता definition may appear unusual. श्रीकृष्ण does not use the word ‘religious, god-loving, charitable, humble, loving all’, etc. Instead, His description suggests a state of complete contentment. To use a crude analogy, for a person working in an ice cream factory, he does not have to salivate for the cream since he is surrounded by it. But this does not also mean that he will not eat it since he will consume it when he feels the need for it. While this man’s state of contentment is with respect to the ice-cream only, a स्थितप्रज्ञ rests fully in and within परमात्मा and thus always remains in a state of fullness. For a person swimming in an ocean of honey, even if someone drops a Gulab Jamun within this ocean, he will not feel that he has given up the Gulab Jamun (though the world will wonder why he is not eating the sweet) because he is already immersed in an ocean that is far sweeter. Nor does he lose sleep if someone takes out a bucket of honey from the ocean since the ocean will still remain full of honey and he thus has nothing to lose. So he is fully contended since, within his मन, he possesses everything. The word राम means one who is blissful within Himself and understood as a good example of स्थितप्रज्ञ – study is रामायण is encouraged to enable people to learn how a स्थितप्रज्ञ behaves in real life.

How does a स्थितप्रज्ञः speak?

(what is the mode of outer expression)

दुःखेष्वनुद्विग्नमनाः सुखेषुविगतस्पृहः। वीतरागभयक्रोधःस्थितधीर्मुनिरुच्यते।।2.56।।

2.56. The one who is not affected (अनुद्विग्नमनाः) by adversities (दुःखेषु), who is without yearning (विगतस्पृहः) for pleasures (सुखेषु) and is free from longing, fear, and anger (वीतरागभयक्रोधः) is said to be (उच्यते) a wise person (मुनिः) whose knowledge remains (स्थितधीः).

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥२.५७॥

The one (यः) who is without attachment (अनभिस्नेहः) in all situations (सर्वत्र), gaining (प्राप्य) whatever (तत्) pleasure and pain (शुभाशुभम्), neither (न) rejoices (अभिनन्दति) nor (न) hates (द्वेष्टि), His (तस्य) knowledge (प्रज्ञा) is well established (प्रतिष्ठिता).

All of life is expressed in the form of chasing for pleasures and avoiding troubles. When these are encountered, one experiences joy or sorrow.  Longing is the cause for both fear and anger – fear comes from losing what one owns and anger comes from inability to get something one truly longs for. Logical deduction thus suggests that in a state of no longing, there will be no fear & no anger. So is a स्तिथप्रज्ञ an indifferent & bland person? No. A स्तिथप्रज्ञ lives in an expanded mind-space and thus feels as much pain as a grown up adult experiences from beating by a one year old kid or as much joy as a Crorepati experiences from credit of Rs 10/- into this bank account. Hence, his reactions are muted to such events which however may be deemed as causing pain or pleasure to normal mortals.

How does he sit?

(How does he perform sense control)

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२.५८॥

And (च) when (यदा), like (इव) the turtle (कूर्मः) that withdraws (संहरते) its limbs (अङ्गानि), this person (अयम्) is able to completely (सर्वश:) withdraw the sense organs (इन्द्रियाणि) from their objects (इन्द्रियार्थेभ्यः), his (तस्य) knowledge (प्रज्ञा) is steady (प्रतिष्ठिता).

विषया विनिवर्तन्ते निराहारस्य देहिनः ।रसवर्जं रसोप्यस्य परं दृष्ट्वा निवर्तते ॥२.५९॥

For one who does not feed the senses (निराहारस्य देहिनः), the senses (विषयाः) come back (विनिवर्तन्ते) to oneself leaving the longing behind (रसवर्जम्). Having seen (दृष्ट्वा) Brahman (परम्) even (अपि) the longing (अस्य रसः) goes away (निवर्तते).

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२.६०॥

Because (हि), the powerful (प्रमाथीनि) senses (इन्द्रियाणि) of even (अपि) the person (पुरुषस्य) who makes effort (यततः), who sees clearly (विपश्चितः), forcefully (प्रसभम्) take (हरन्ति) the mind (मनः) away, O! कौन्तेय

तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२.६१॥

May one who is endowed with reason (युक्तः), keeping all the sense organs (तानि सर्वाणि) in one’s own hands (संयम्य), sit (आसीत) in contemplation of Me (मत्पर:). For the one (तस्य) who has (यस्य हि) all the sense organs (इन्द्रियाणि) under control (वशे) the knowledge (प्रज्ञा) is well-established (प्रतिष्ठिता).

Turtle analogy is apt since one is being asked to draw-in the senses which are naturally outgoing. However, artificial suppression cannot help since the longing within can unleash the senses again. There is a story of a योगी who had सिद्धि to live under water; so he goes below water to practice ध्यान. However, when he opened his eyes once, he saw two fish mating which unleashed the longing within him which he had been artificially suppressing. He left his ध्यान, went out, got married & lived a family life. In रामायण, मंदोदरी curses रावण stating that it was not राम who killed him but actually his own senses which he had artificially suppressed in his long years of ध्यान – when released post ध्यान, these made him indulge in actions kidnapping Sita thus inviting death. So how does one perform sense-control? Only by holding on to something higher, one can get rid of the lower. So श्रीकृष्ण says that because a स्थितप्रज्ञ holds on to परम्, he is able to let go of the demands of the senses.

Psychological stages of descent – A masterpiece

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।सङ्गात् सञ्जायते कामः कामात् क्रोधोऽभिजायते ॥२.६२॥

In the person (पुंसः) who dwells (ध्यायतः) upon objects (विषयान्), an attachment (सङ्गः) is born (उपजायते) with reference to them (तेषु). From attachment (सङ्गात्) is born (सञ्जायते) desire (कामः). From desire (कामात्), anger (क्रोध:) is born (अभिजायते).

क्रोधात् भवति सम्मोहः सम्मोहात् स्मृतिविभ्रमः । स्मृतिभंशाद् बुद्धिनाशो बुद्धिनाशात् प्रणश्यति ॥२.६३॥

From anger (क्रोधात्) comes (भवति) delusion (सम्मोह). From delusion (सम्मोहात्) comes the loss of memory (स्मृतिविभ्रमः). Because of the loss of memory (स्मृतिभ्रंशात्), the mind becomes incapacitated (बुद्धिनाशः). When the mind is incapacitated (बुद्धिनाशात्), the person is destroyed (प्रणश्यति).

1) विषय does not mean physical objects only but also people or other sensual likings.
2) क्रोध happens if desires are not met
3) सम्मोह: happen if we make false conclusions of our state leading to birth of prejudices, partiality, blaming others, wanting to harm others, etc
4) स्मृतिविभ्रमः means that our स्मृति of our real nature of connection with परमात्मा gets lost as we start thinking of ourselves as individual selves cut sway from तत् thus leading to बुद्धिनाश:
5) बुद्धिनाशः A person is destroyed means his door to आध्यात्म uplift is closed.

How does he move?

(Last Q – Why acquire प्रसन्न चेतस:)

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्माप्रसादमधिगच्छति ॥२.६४॥

Whereas (तु), one whose mind is controlled (विधेयात्मा) moving (चरन्) in the world of objects (विषयान्) with the sense organs (इन्द्रियैः) under his or her control (आत्मवश्यैः), free from likes and dislikes (रागद्वेषवियुक्तैः) attains (अधिगच्छति) tranquillity (प्रसादम्).

प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥२.६५॥

When the mind is tranquil (प्रसादे), destruction (हानिः) of all pain and sorrow (सर्वदुःखानाम्) of this person (अस्य) happens (उपजायते) because (हि) the बुद्धिः of one who is tranquil-minded (प्रसन्नचेतसः) soon (आशु) becomes well-established (पर्यवतिष्ठते).

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्यभावना । न चाभावयतः शान्तिरशान्तस्य कुतःसुखम् ॥२.६६॥

For the one who is not tranquil (अयुक्तस्य) there is (अस्ति) no (न) knowledge (बुद्धिः). For the one who is not tranquil (अयुक्तस्य), there is no (न च) contemplation (भावना). And (च) for the one who is not contemplative (अभावयतः), there is no (न) peace (शान्तिः). For the one who has no peace (अशान्तस्य) how can there be (कुतः) happiness (सुखम्)?

Interesting order of ascent after order of descent conveyed in 2:62-2:63 – we often are told that we must meditate to get some calm. Here it is the other way round – only after acquiring प्रसन्न चेतना, our mind gets suited for भावना which in turn gives us शांति followed finally by सुखम्. So how does one acquire प्रसन्न चेतना? I guess the starting point is tremendous श्रद्धा (conviction) of presence of परम् which can come from श्रवण & मनन (listening/ reading शास्त्र/ पुराण or accounts of स्थितप्रज्ञ & always thinking about them either alone or via सत्संग). Once श्रद्धा sets in, we become indifferent to call of the senses which in turn sets the ground for being in a state of प्रसन्न चेतना followed by ध्यान followed finally by आनंद. This is thus a systematic progression.

इन्द्रियाणां हि चरतांयन्मनोऽनुविधीयते । तदस्य  हरति प्रज्ञां वायुर्नावमिवाम्भसि॥२.६७॥

The mind (मनः) that (यत्) follows (अनुविधीयते) the moving (चरताम्) senses (इन्द्रियाणाम्) indeed (हि) robs (तत् हरति) the person of his knowledge (अस्य प्रज्ञाम्), just as (इव) the wind (वायु:) carries away (हरति) a small boat (नावम्) on the waters (अम्भसि).

तस्माद्यस्य महाबाहो निगृहीतानिसर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञाप्रतिष्ठिता ॥२.६८॥

Therefore (तस्मात्), O! महाबहो, प्रज्ञा of one (तस्य) whose (यस्य) senses (इन्द्रियाणि) are completely (सर्वशः) withdrawn (निगृहीतानि) from their objects (इन्द्रियार्थेभ्यः) is steady (प्रतिष्ठिता).

या निशा सर्वभूतानां तस्यां जागर्तिसंयमी। यस्यां जाग्रति भूतानि सा निशापश्यतो मुनेः ॥२.६९॥

In that (तस्याम्) which (या) is night (निशा) for all beings (सर्वभूतानाम्), the one who is wise, who has mastery over oneself (संयमी), is awake (जागर्ति). That (सा), in which (यस्याम्) beings (भूतानि) are awake (जाग्रति), is night (निशा) for the wise (मुनेः) one who sees (पश्यतः).

Boat example is simple but compelling – a weak mind will get swayed by the call of the senses. 2:69 uses a beautiful word संयमी when referring to a स्थितप्रज्ञ – a संयमी (one who has इंद्रियाँ in his control) is awake when others are asleep meaning that on matters of आत्मज्ञान, he is active while on aspects which relate to appeal of the senses, such matters are regarded as dark by him.

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापःप्रविशन्ति यद्वत् ।तद्वत्कामा यं प्रविशन्ति सर्वे  सशान्तिमाप्नोति न कामकामी ॥२.७०॥

Just as (यद्वत्) water (आपः) flows (प्रविशन्ति) into the समुद्रम् that is brimful (आपूर्यमाणम्) and still (अचलप्रतिष्ठम्), So too (तद्वत् ), the wise person (सः) into whom (यम्) all (सर्वे) objects (कामा:) enter (प्रविशन्ति), gains (आप्नोति) peace (शान्तिम्), (remains unchanged); Whereas, the desirer of objects (कामकामी) does not gain peace (न).

Analogies given may make people reach wrong conclusions. The कूर्म (turtle) analogy given earlier may lead people to conclude that one must avoid desires and turn away from them. The ocean analogy is thus used to correct such an erroneous conclusion by stating that oceans remain stable and same before as well as after the rivers merge into the ocean. A संयमी also remains unmoved even though all desires come his way SINCE HE IS ALREADY FULL. An interesting epithet कामकामी is used for a desirer of objects.

There are rich families who take dowry which makes you wonder – what was the need for them to insist on dowry? The reason is that they are in अभाव स्थिति in their minds thus making them act in this way. And then there are poor people who will not demand what is not theirs in the first place – they may be deemed as living in a state of FULLNESS in their minds. This is not a perfect example but a close one I hope 😀

विहाय कामान् यः सर्वान् पुमांश्चरतिनिस्पृहः ।निर्ममो  निरहङ्कारः सशान्तिमधिगच्छति ॥२.७१॥

Having given up (विहाय) all (सर्वान्) binding desires (कामान्), the person (पुमान्) who (यः) moves around (चरति) devoid of longing (निस्पृहः) without the sense of limited ‘I’ (निरहङ्कारः) and ‘mine’ (निर्ममः), gains (सःअधिगच्छति) peace (शान्तिम्).

एषा ब्राह्मी स्थितिः पार्थ नैनां  प्राप्यविमुह्यति ।स्थित्वास्यामन्तकालेऽपिब्रह्मनिर्वाणमृच्छति ॥२.७२

This is (एषा) what is meant by being steady (स्थितिः) in ब्रह्म (ब्राह्मी), O! पार्थ.  Having gained (प्राप्य) this (एनाम्), one is not (न) deluded (विमुह्यति). Remaining (स्थित्वा) therein (अस्याम्), even (अपि) at the end of one’s life (अन्तकाले), one gains (ऋच्छति) liberation (ब्रह्मनिर्वाणम्).

A स्थितप्रज्ञ is always established in ब्राह्मी स्थिति. No matter how one lived, even if one reaches this state at the end of one’s life, one will achieve ब्रह्म निर्वाणम्. So keep trying till the last day. 2:71 highlights four expressions of mind – it must be known that श्रीमद्भगवद्गीता uses every word carefully and not in a random way. काम or desire is the MOST स्थूल expression (I want to eat Vadapav). स्पृह is सूक्ष्म than काम state (I have a longing for taste). मम भाव is much more सूक्ष्म expressed as ‘My body’, ‘My kids’, ‘My career’ (My body needs to eat good food) and अहम् भाव is most सूक्ष्म (I exist). Everything comes from अहम् – whole universe is an expression of अहम्. Hence the first अक्षर of language is अ and last is ह and म् representing the state of silence which together is अहम्. ब्राह्मी स्थिति is a state where one abandons all four and is निष्काम, निस्पृह:, निर्मम & निरहंकार. This is the ultimate goal of श्रीमद्भगवद्गीता leading one to शांति.

Thus ends सांख्य योग अध्याय