सञ्जय उवाच
तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः।।2.1।।

sañjaya uvācha
taṁ tathā kṛipayāviṣhṭamaśhru pūrṇākulekṣhaṇam
viṣhīdantamidaṁ vākyam uvācha madhusūdanaḥ

Word-for-Word Translation

sañjayaḥ uvācha—Sanjay said; tam—to him (Arjun); tathā—thus; kṛipayā—with pity; āviṣhṭam—overwhelmed; aśhru-pūrṇa—full of tears; ākula—distressed; īkṣhaṇam—eyes; viṣhīdantam—grief-stricken; idam—these; vākyam—words; uvācha—said; madhusūdanaḥ—Shree Krishn, slayer of the Madhu demon

Meaning

Sanjaya said: To him, who was thus overcome with pity, despondent, with eyes full of tears and agitated, Madhusudana (the destroyer of Madhu) or Krishna spoke these words.

Explanation

Sanjaya's narration marks the turning point of the whole scripture: Arjuna's collapse is not weakness for its own sake but the doorway through which Krishna's teaching enters. That Krishna is called Madhusudana, slayer of the demon Madhu, hints that He is about to slay a subtler demon — Arjuna's illusion.

श्री भगवानुवाच
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन।।2.2।।

śhrī bhagavān uvācha
kutastvā kaśhmalamidaṁ viṣhame samupasthitam
anārya-juṣhṭamaswargyam akīrti-karam arjuna

Word-for-Word Translation

śhrī-bhagavān uvācha—the Supreme Lord said; kutaḥ—wherefrom; tvā—to you; kaśhmalam—delusion; idam—this; viṣhame—in this hour of peril; samupasthitam—overcome; anārya—crude person; juṣhṭam—practiced; aswargyam—which does not lead to the higher abodes; akīrti-karam—leading to disgrace; arjuna—Arjun

Meaning

The Blessed Lord said, "From whence has this perilous strait come upon you, this dejection which is unworthy of you, disgraceful, and which will close the gates of heaven upon you, O Arjuna?"

Explanation

Krishna's first response is startlingly direct — not comfort, but a firm question that exposes Arjuna's grief as unbecoming of who he really is. This sets the tone for the entire Gita: real compassion sometimes looks like calling out a friend's confusion rather than indulging it.

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

klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyate
kṣhudraṁ hṛidaya-daurbalyaṁ tyaktvottiṣhṭha parantapa

Word-for-Word Translation

klaibyam—unmanliness; mā sma—do not; gamaḥ—yield to; pārtha—Arjun, the son of Pritha; na—not; etat—this; tvayi—to you; upapadyate—befitting; kṣhudram—petty; hṛidaya—heart; daurbalyam—weakness; tyaktvā—giving up; uttiṣhṭha—arise; param-tapa—conqueror of enemies

Meaning

Do not yield to impotence, O Arjuna, son of Pritha. It does not befit you. Cast off this mean weakness of the heart! Stand up, O conqueror of foes!

Explanation

Krishna urges Arjuna to rise, naming his hesitation plainly as weakness of heart rather than virtue. For anyone facing a hard duty, this is a reminder that hesitation dressed up as sensitivity can still be an excuse to avoid what must be done.

अर्जुन उवाच
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन।।2.4।।

arjuna uvācha
kathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdana
iṣhubhiḥ pratiyotsyāmi pūjārhāvari-sūdana

Word-for-Word Translation

arjunaḥ uvācha—Arjun said; katham—how; bhīṣhmam—Bheeshma; aham—I; sankhye—in battle; droṇam—Dronacharya; cha—and; madhu-sūdana—Shree Krishn, slayer of the Madhu demon; iṣhubhiḥ—with arrows; pratiyotsyāmi—shall I shoot; pūjā-arhau—worthy of worship; ari-sūdana—destroyer of enemies

Meaning

Arjuna said, "O Madhusudana, how can I fight in battle with arrows against Bhishma and Drona, who are worthy of being worshipped, O destroyer of enemies?"

Explanation

Arjuna pushes back, revealing the real root of his distress — not philosophy but love and reverence for his elders Bhishma and Drona. His pain is genuine, showing that Krishna's teaching will have to address the heart, not just correct an error of etiquette.

गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके।
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान्।।2.5।।

gurūnahatvā hi mahānubhāvān
śhreyo bhoktuṁ bhaikṣhyamapīha loke
hatvārtha-kāmāṁstu gurūnihaiva
bhuñjīya bhogān rudhira-pradigdhān

Word-for-Word Translation

gurūn—teachers; ahatvā—not killing; hi—certainly; mahā-anubhāvān—noble elders; śhreyaḥ—better; bhoktum—to enjoy life; bhaikṣhyam—by begging; api—even; iha loke—in this world; hatvā—killing; artha—gain; kāmān—desiring; tu—but; gurūn—noble elders; iha—in this world; eva—certainly; bhuñjīya—enjoy; bhogān—pleasures; rudhira—blood; pradigdhān—tainted with

Meaning

Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I were to kill them, even in this world, all my enjoyments of wealth and fulfilled desires would be stained with their blood.

Explanation

Arjuna would rather live as a beggar than enjoy a kingdom bought with his teachers' blood. His logic is heartfelt but, as the coming verses reveal, still tangled in bodily identification — he is grieving people he believes will simply cease to exist.

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

na chaitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ
yāneva hatvā na jijīviṣhāmas
te ’vasthitāḥ pramukhe dhārtarāṣhṭrāḥ

Word-for-Word Translation

na—not; cha—and; etat—this; vidmaḥ—we know; katarat—which; naḥ—for us; garīyaḥ—is preferable; yat vā—whether; jayema—we may conquer; yadi—if; vā—or; naḥ—us; jayeyuḥ—they may conquer; yān—whom; eva—certainly; hatvā—after killing; na—not; jijīviṣhāmaḥ—we desire to live; te—they; avasthitāḥ—are standing; pramukhe—before us; dhārtarāṣhṭrāḥ—the sons of Dhritarashtra

Meaning

I can hardly tell which would be better, that we should conquer them or that they should conquer us. Even the sons of Dhritarashtra, whom we do not wish to slay, stand facing us.

Explanation

Arjuna admits he cannot even judge which outcome — victory or defeat — would be better, and confesses his reluctance to kill kinsmen now standing before him. His confusion is total, showing why he needs a teacher rather than his own uncertain reasoning.

कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसंमूढचेताः।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्।।2.7।।

kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme
śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam

Word-for-Word Translation

kārpaṇya-doṣha—the flaw of cowardice; upahata—besieged; sva-bhāvaḥ—nature; pṛichchhāmi—I am asking; tvām—to you; dharma—duty; sammūḍha—confused; chetāḥ—in heart; yat—what; śhreyaḥ—best; syāt—may be; niśhchitam—decisively; brūhi—tell; tat—that; me—to me; śhiṣhyaḥ—disciple; te—your; aham—I; śhādhi—please instruct; mām—me; tvām—unto you; prapannam—surrendered

Meaning

My heart is overpowered by the taint of pity; my mind is confused as to my duty. I ask Thee: Tell me decisively what is good for me. I am Thy disciple; instruct me, who has taken refuge in Thee.

Explanation

Here is the pivotal moment of surrender: Arjuna sets aside the exchange of arguments between friends and formally becomes Krishna's disciple, using the word śiṣya and offering himself as one surrendered (prapannam). Prabhupada explains this as the natural process for approaching transcendental subjects — not through mundane logic and counter-argument, but by approaching a bona fide spiritual master in disciplic succession with humility and surrender. This verse is often taken as the real beginning of the Gita's instruction, since Krishna does not formally teach until Arjuna adopts the position of a disciple.

न हि प्रपश्यामि ममापनुद्या
द्यच्छोकमुच्छोषणमिन्द्रियाणाम्।
अवाप्य भूमावसपत्नमृद्धम्
राज्यं सुराणामपि चाधिपत्यम्।।2.8।।

na hi prapaśhyāmi mamāpanudyād
yach-chhokam uchchhoṣhaṇam-indriyāṇām
avāpya bhūmāv-asapatnamṛiddhaṁ
rājyaṁ surāṇāmapi chādhipatyam

Word-for-Word Translation

na—not; hi—certainly; prapaśhyāmi—I see; mama—my; apanudyāt—drive away; yat—which; śhokam—anguish; uchchhoṣhaṇam—is drying up; indriyāṇām—of the senses; avāpya—after achieving; bhūmau—on the earth; asapatnam—unrivalled; ṛiddham—prosperous; rājyam—kingdom; surāṇām—like the celestial gods; api—even; cha—also; ādhipatyam—sovereignty

Meaning

I do not see that this sorrow that burns up my senses would be removed, even if I were to attain prosperous and unrivaled dominion on earth or lordship over the gods.

Explanation

Arjuna confesses that no worldly gain — not even a kingdom or heavenly rule — could dissolve the grief scorching his heart. This is a striking admission that some sorrows are too deep for material solutions, quietly preparing the ground for a spiritual answer.

सञ्जय उवाच
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह।।2.9।।

sañjaya uvācha
evam-uktvā hṛiṣhīkeśhaṁ guḍākeśhaḥ parantapa
na yotsya iti govindam uktvā tūṣhṇīṁ babhūva ha

Word-for-Word Translation

sañjayaḥ uvācha—Sanjay said; evam—thus; uktvā—having spoken; hṛiṣhīkeśham—to Shree Krishna, the master of the mind and senses; guḍākeśhaḥ—Arjun, the conquerer of sleep; parantapaḥ—Arjun, the chastiser of the enemies; na yotsye—I shall not fight; iti—thus; govindam—Krishna, the giver of pleasure to the senses; uktvā—having addressed; tūṣhṇīm—silent; babhūva—became ha

Meaning

Sanjaya said: Having spoken thus to Hrishikesha, the Lord of the senses, Arjuna, the conqueror of sleep and destroyer of foes, said, "I will not fight," and became silent.

Explanation

Having said his piece, Arjuna falls silent and declares he will not fight. His silence is significant — the debate phase ends here, and Krishna's actual teaching, the heart of the Gita, is about to begin.

तमुवाच हृषीकेशः प्रहसन्निव भारत।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः।।2.10।।

tam-uvācha hṛiṣhīkeśhaḥ prahasanniva bhārata
senayorubhayor-madhye viṣhīdantam-idaṁ vachaḥ

Word-for-Word Translation

tam—to him; uvācha—said; hṛiṣhīkeśhaḥ—Shree Krishna, the master of mind and senses; prahasan—smilingly; iva—as if; bhārata—Dhritarashtra, descendant of Bharat; senayoḥ—of the armies; ubhayoḥ—of both; madhye—in the midst of; viṣhīdantam—to the grief-stricken; idam—this; vachaḥ—words

Meaning

To him who was despondent in the midst of the two armies, Krishna, smiling, O Bharata, spoke these words.

Explanation

Krishna's smile before He speaks is telling — it is the smile of one who sees past a friend's temporary despair to the eternal truth beneath it. Even in the thick of the battlefield's tension, His response comes not from anxiety but from unshaken understanding.

श्री भगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः।।2.11।।

śhrī bhagavān uvācha
aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase
gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ

Word-for-Word Translation

śhrī-bhagavān uvācha—the Supreme Lord said; aśhochyān—not worthy of grief; anvaśhochaḥ—are mourning; tvam—you; prajñā-vādān—words of wisdom; cha—and; bhāṣhase—speaking; gata āsūn—the dead; agata asūn—the living; cha—and; na—never; anuśhochanti—lament; paṇḍitāḥ—the wise

Meaning

The Blessed Lord said, "You have grieved for those who should not be grieved for; yet, you speak words of wisdom. The wise grieve neither for the living nor for the dead."

Explanation

Krishna opens His teaching by pointing out that Arjuna's grief, however well-spoken, is misplaced, because the wise do not truly mourn for the living or the dead. This single verse compresses the entire argument of the chapter to come: sorrow arises from mistaking the temporary body for the eternal self.

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

na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ
na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param

Word-for-Word Translation

na—never; tu—however; eva—certainly; aham—I; jātu—at any time; na—nor; āsam—exist; na—nor; tvam—you; na—nor; ime—these; jana-adhipāḥ—kings; na—never; cha—also; eva—indeed; na bhaviṣhyāmaḥ—shall not exist; sarve vayam—all of us; ataḥ—from now; param—after

Meaning

Nor, at any time, was I not, nor thou, nor these rulers of men; nor, verily, shall we ever cease to be hereafter.

Explanation

Krishna declares that He, Arjuna, and all the kings on the field have always existed as individuals and will go on existing as individuals — not only in the past but into the future, even beyond liberation. Prabhupada draws out the doctrinal weight of this: it refutes the impersonalist notion that individuality is a temporary illusion meant to dissolve into an undifferentiated oneness, since the Vedas confirm that the plurality of souls, and of the Supreme Personality Himself, is eternal. This eternality and individuality of the soul is the bedrock on which the rest of the Gita's teaching on duty and detachment is built.

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

dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir dhīras tatra na muhyati

Word-for-Word Translation

dehinaḥ—of the embodied; asmin—in this; yathā—as; dehe—in the body; kaumāram—childhood; yauvanam—youth; jarā—old age; tathā—similarly; deha-antara—another body; prāptiḥ—achieves; dhīraḥ—the wise; tatra—thereupon; na muhyati—are not deluded

Meaning

Just as the embodied soul passes through childhood, youth, and old age in this body, so too does it pass into another body; the steadfast one does not grieve over this.

Explanation

Just as the embodied soul passes through childhood, youth, and old age in this body without ceasing to be who it is, so too it passes into another body at death — a change the sober person understands and is not bewildered by. Prabhupada explains that this verse establishes the fact of transmigration as the philosophical basis for the entire Gita, and that one who truly grasps it is naturally drawn toward using this brief life for Krishna consciousness rather than mere sense gratification, since the body itself is only a covering the soul discards and accepts again.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।।2.14।।

mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās tans-titikṣhasva bhārata

Word-for-Word Translation

mātrā-sparśhāḥ—contact of the senses with the sense objects; tu—indeed; kaunteya—Arjun, the son of Kunti; śhīta—winter; uṣhṇa—summer; sukha—happiness; duḥkha—distress; dāḥ—give; āgama—come; apāyinaḥ—go; anityāḥ—non-permanent; tān—them; titikṣhasva—tolerate; bhārata—descendant of the Bharat

Meaning

The contact of the senses with the objects, O son of Kunti, which causes heat and cold, pleasure and pain, has a beginning and an end; they are impermanent; endure them bravely, O Arjuna.

Explanation

Krishna turns to the fleeting nature of sensory experience — heat and cold, pleasure and pain — and asks Arjuna simply to endure them, since they come and go like seasons. This is practical instruction for daily life: emotional weather will always pass if we don't cling to it.

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

yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabha
sama-duḥkha-sukhaṁ dhīraṁ so ’mṛitatvāya kalpate

Word-for-Word Translation

yam—whom; hi—verily; na—not; vyathayanti—distressed; ete—these; puruṣham—person; puruṣha-ṛiṣhabha—the noblest amongst men, Arjun; sama—equipoised; duḥkha—distress; sukham—happiness; dhīram—steady; saḥ—that person; amṛitatvāya—for liberation; kalpate—becomes eligible

Meaning

That firm man, whom surely these afflictions do not, O chief among men, to whom pleasure and pain are the same, is fit for attaining immortality.

Explanation

The one who remains equal through pleasure and pain, Krishna says, becomes fit for immortality. Even-mindedness here is not indifference but a maturity that comes from seeing beyond momentary circumstance to what is permanent.

नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः।।2.16।।

nāsato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ

Word-for-Word Translation

na—no; asataḥ—of the temporary; vidyate—there is; bhāvaḥ—is; na—no; abhāvaḥ—cessation; vidyate—is; sataḥ—of the eternal; ubhayoḥ—of the two; api—also; dṛiṣhṭaḥ—observed; antaḥ—conclusion; tu—verily; anayoḥ—of these; tattva—of the truth; darśhibhiḥ—by the seers

Meaning

The unreal has no being; there is no non-being of the real; the truth about both has been seen by the knowers of the truth (or the seers of the essence).

Explanation

Krishna distinguishes the unreal, which never truly exists, from the real, which never truly ceases — a distinction seen directly by those established in knowledge. This verse is the philosophical hinge of the section, separating what merely appears from what actually is.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति।।2.17।।

avināśhi tu tadviddhi yena sarvam idaṁ tatam
vināśham avyayasyāsya na kaśhchit kartum arhati

Word-for-Word Translation

avināśhi—indestructible; tu—indeed; tat—that; viddhi—know; yena—by whom; sarvam—entire; idam—this; tatam—pervaded; vināśham—destruction; avyayasya—of the imperishable; asya—of it; na kaśhchit—no one; kartum—to cause; arhati—is able

Meaning

Know that to be indestructible, by which all this is pervaded. No one can cause the destruction of that, the Imperishable.

Explanation

Krishna identifies that indestructible reality pervading everything as the true substance behind all appearances, something nothing can annihilate. To sense this presence — the soul, and ultimately Krishna's own energy sustaining all things — is to find the ground beneath all of life's changes.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत।।2.18।।

antavanta ime dehā nityasyoktāḥ śharīriṇaḥ
anāśhino ’prameyasya tasmād yudhyasva bhārata

Word-for-Word Translation

anta-vantaḥ—having an end; ime—these; dehāḥ—material bodies; nityasya—eternally; uktāḥ—are said; śharīriṇaḥ—of the embodied soul; anāśhinaḥ—indestructible; aprameyasya—immeasurable; tasmāt—therefore; yudhyasva—fight; bhārata—descendant of Bharat, Arjun

Meaning

These bodies of the embodied Self, which are eternal, indestructible, and immeasurable, are said to have an end. Therefore, fight, O Arjuna.

Explanation

In contrast to the imperishable self, the body is called finite and destined to end — hence Krishna's call to fight. The instruction to act is not callousness; it flows directly from correctly distinguishing the eternal occupant from its temporary dwelling.

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

ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatam
ubhau tau na vijānīto nāyaṁ hanti na hanyate

Word-for-Word Translation

yaḥ—one who; enam—this; vetti—knows; hantāram—the slayer; yaḥ—one who; cha—and; enam—this; manyate—thinks; hatam—slain; ubhau—both; tau—they; na—not; vijānītaḥ—in knowledge; na—neither; ayam—this; hanti—slays; na—nor; hanyate—is killed

Meaning

He who takes the Self to be the slayer and he who thinks it is slain, neither of them knows. It does not slay, nor is it slain.

Explanation

Both the one who imagines the self can kill and the one who imagines it can be killed are equally mistaken, Krishna says, for the self does neither. This verse quietly undercuts the entire premise of Arjuna's grief, which rests on imagining death as an ending.

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

na jāyate mriyate vā kadāchin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śhāśhvato ’yaṁ purāṇo
na hanyate hanyamāne śharīre

Word-for-Word Translation

na jāyate—is not born; mriyate—dies; vā—or; kadāchit—at any time; na—not; ayam—this; bhūtvā—having once existed; bhavitā—will be; vā—or; na—not; bhūyaḥ—further; ajaḥ—unborn; nityaḥ—eternal; śhāśhvataḥ—immortal; ayam—this; purāṇaḥ—the ancient; na hanyate—is not destroyed; hanyamāne—is destroyed; śharīre—when the body

Meaning

It is not born, nor does it ever die; after having been, it again does not cease to be; unborn, eternal, changeless, and ancient, it is not killed when the body is killed.

Explanation

In one of the Gita's most quoted verses, Krishna describes the soul as unborn, undying, unchanging, and untouched by the death of the body it inhabits. Prabhupada explains that this atomic, indestructible spiritual particle is qualitatively one with the Supreme Soul yet eternally distinct from it in identity, and that real knowledge means learning to see this eternal self, not the temporary body, as who one actually is.

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

vedāvināśhinaṁ nityaṁ ya enam ajam avyayam
kathaṁ sa puruṣhaḥ pārtha kaṁ ghātayati hanti kam

Word-for-Word Translation

veda—knows; avināśhinam—imperishable; nityam—eternal; yaḥ—who; enam—this; ajam—unborn; avyayam—immutable; katham—how; saḥ—that; puruṣhaḥ—person; pārtha—Parth; kam—whom; ghātayati—causes to be killed; hanti—kills; kam—whom

Meaning

Whoever knows it to be indestructible, eternal, unborn, and inexhaustible, how can that person slay, O Arjuna, or cause to be slain?

Explanation

Krishna asks how anyone who truly understands the soul's indestructibility could imagine themselves to be a killer or cause of killing. Knowledge, once genuinely absorbed rather than merely heard, is meant to reshape how a person acts in the world.

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

vāsānsi jīrṇāni yathā vihāya
navāni gṛihṇāti naro ’parāṇi
tathā śharīrāṇi vihāya jīrṇānya
nyāni sanyāti navāni dehī

Word-for-Word Translation

vāsānsi—garments; jīrṇāni—worn-out; yathā—as; vihāya—sheds; navāni—new; gṛihṇāti—accepts; naraḥ—a person; aparāṇi—others; tathā—likewise; śharīrāṇi—bodies; vihāya—casting off; jirṇāni—worn-out; anyāni—other; sanyāti—enters; navāni—new; dehī—the embodied soul

Meaning

Just as a man casts off worn-out clothes and puts on new ones, so too the embodied Self casts off worn-out bodies and enters others that are new.

Explanation

The image of changing clothes is simple but profound — just as we don't mourn a worn-out garment, the soul's passage into a new body need not be a cause for sorrow. This everyday analogy makes an abstract truth easy to carry into ordinary moments of loss.

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

nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ
na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ

Word-for-Word Translation

na—not; enam—this soul; chhindanti—shred; śhastrāṇi—weapons; na—nor; enam—this soul; dahati—burns; pāvakaḥ—fire; na—not; cha—and; enam—this soul; kledayanti—moisten; āpaḥ—water; na—nor; śhoṣhayati—dry; mārutaḥ—wind

Meaning

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

Explanation

Krishna lists the elements — weapons, fire, water, wind — that cannot touch the self, reinforcing that its nature lies utterly beyond the physical world. The point is not detachment from feeling, but clarity about what is actually vulnerable and what is not.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः।।2.24।।

achchhedyo ’yam adāhyo ’yam akledyo ’śhoṣhya eva cha
nityaḥ sarva-gataḥ sthāṇur achalo ’yaṁ sanātanaḥ

Word-for-Word Translation

achchhedyaḥ—unbreakable; ayam—this soul; adāhyaḥ—incombustible; ayam—this soul; akledyaḥ—cannot be dampened; aśhoṣhyaḥ—cannot be dried; eva—indeed; cha—and; nityaḥ—everlasting; sarva-gataḥ—all-pervading; sthāṇuḥ—unalterable; achalaḥ—immutable; ayam—this soul; sanātanaḥ—primordial

Meaning

This Self cannot be cut, burned, wetted, nor dried up; it is eternal, all-pervasive, stable, immovable, and ancient.

Explanation

Continuing the description, the self is called uncuttable, unburnable, all-pervading and everlasting. Repetition here is deliberate — Krishna wants this truth to sink from intellectual assent into lived conviction.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि।।2.25।।

avyakto ’yam achintyo ’yam avikāryo ’yam uchyate
tasmādevaṁ viditvainaṁ nānuśhochitum arhasi

Word-for-Word Translation

avyaktaḥ—unmanifested; ayam—this soul; achintyaḥ—inconceivable; ayam—this soul; avikāryaḥ—unchangeable; ayam—this soul; uchyate—is said; tasmāt—therefore; evam—thus; viditvā—having known; enam—this soul; na—not; anuśhochitum—to grieve; arhasi—befitting

Meaning

This Self is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing this to be so, you should not grieve.

Explanation

The soul is described as beyond ordinary perception and thought altogether, which is why grief rooted in bodily loss misses the deeper reality. Krishna's conclusion — do not grieve — flows naturally once this unseen dimension of existence is acknowledged.

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

atha chainaṁ nitya-jātaṁ nityaṁ vā manyase mṛitam
tathāpi tvaṁ mahā-bāho naivaṁ śhochitum arhasi

Word-for-Word Translation

atha—if, however; cha—and; enam—this soul; nitya-jātam—taking constant birth; nityam—always; vā—or; manyase—you think; mṛitam—dead; tathā api—even then; tvam—you; mahā-bāho—mighty-armed one, Arjun; na—not; evam—like this; śhochitum—grieve; arhasi—befitting

Meaning

But even if thou thinkest of It as constantly being born and constantly dying, even then, O mighty-armed one, thou shouldst not grieve.

Explanation

Krishna offers a concession: even if one believes the self is repeatedly born and dies, grief is still unwarranted, since birth and death are simply the natural rhythm of embodied life. This shows His teaching method — meeting Arjuna even within an assumption he may still hold, rather than insisting on only one view.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि।।2.27।।

jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya cha
tasmād aparihārye ’rthe na tvaṁ śhochitum arhasi

Word-for-Word Translation

jātasya—for one who has been born; hi—for; dhruvaḥ—certain; mṛityuḥ—death; dhruvam—certain; janma—birth; mṛitasya—for the dead; cha—and; tasmāt—therefore; aparihārye arthe—in this inevitable situation; na—not; tvam—you; śhochitum—lament; arhasi—befitting

Meaning

For the born, death is certain, and for the dead, birth is certain; therefore, you should not grieve over the inevitable.

Explanation

Death is certain for the born and birth is certain for the dead, so mourning the inevitable achieves nothing. Accepting this cycle honestly is what allows real energy to go toward duty rather than being spent on resisting the unchangeable.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना।।2.28।।

avyaktādīni bhūtāni vyakta-madhyāni bhārata
avyakta-nidhanānyeva tatra kā paridevanā

Word-for-Word Translation

avyakta-ādīni—unmanifest before birth; bhūtāni—created beings; vyakta—manifest; madhyāni—in the middle; bhārata—Arjun, scion of Bharat; avyakta—unmanifest; nidhanāni—on death; eva—indeed; tatra—therefore; kā—why; paridevanā—grieve

Meaning

Beings are unmanifest in their beginning, manifest in their middle state, O Arjuna, and unmanifest again in their end. What is there to grieve about?

Explanation

Beings are unseen before birth, visible for a short interval, and unseen again after death — so what, Krishna asks, is truly gained by grieving over what was always destined to pass from view? The verse invites a wider lens on a single lifetime, set against the vastness of existence.

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

āśhcharya-vat paśhyati kaśhchid enan
āśhcharya-vad vadati tathaiva chānyaḥ
āśhcharya-vach chainam anyaḥ śhṛiṇoti
śhrutvāpyenaṁ veda na chaiva kaśhchit

Word-for-Word Translation

āśhcharya-vat—as amazing; paśhyati—see; kaśhchit—someone; enam—this soul; āśhcharya-vat—as amazing; vadati—speak of; tathā—thus; eva—indeed; cha—and; anyaḥ—other; āśhcharya-vat—similarly amazing; cha—also; enam—this soul; anyaḥ—others; śhṛiṇoti—hear; śhrutvā—having heard; api—even; enam—this soul; veda—understand; na—not; cha—and; eva—even; kaśhchit—some

Meaning

One sees this (the Self) as a wonder; another speaks of it as a wonder; another hears of it as a wonder; yet, having heard, none understands it at all.

Explanation

Krishna notes that the soul is so subtle that some see it as a wonder, some speak of it as a wonder, and some hear of it as a wonder — yet even after hearing, few truly grasp it. This is an honest acknowledgment that spiritual truth is not merely intellectual information but something realized only gradually, often through devoted practice.

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

dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni na tvaṁ śhochitum arhasi

Word-for-Word Translation

dehī—the soul that dwells within the body; nityam—always; avadhyaḥ—immortal; ayam—this soul; dehe—in the body; sarvasya—of everyone; bhārata—descendant of Bharat, Arjun; tasmāt—therefore; sarvāṇi—for all; bhūtāni—living entities; na—not; tvam—you; śhochitum—mourn; arhasi—should

Meaning

This indweller in the body of everyone is ever indestructible, O Arjuna; therefore, you should not grieve for any creature.

Explanation

Because the indweller of every body is eternally indestructible, Krishna repeats His instruction not to grieve for any living being. The repetition across these verses builds toward a settled conviction, not just a passing argument.

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

swa-dharmam api chāvekṣhya na vikampitum arhasi
dharmyāddhi yuddhāch chhreyo ’nyat kṣhatriyasya na vidyate

Word-for-Word Translation

swa-dharmam—one’s duty in accordance with the Vedas; api—also; cha—and; avekṣhya—considering; na—not; vikampitum—to waver; arhasi—should; dharmyāt—for righteousness; hi—indeed; yuddhāt—than fighting; śhreyaḥ—better; anyat—another; kṣhatriyasya—of a warrior; na—not; vidyate—exists

Meaning

Further, having regard to your duty, you should not waver, for there is nothing higher for a Kshatriya than a righteous war.

Explanation

Krishna now shifts from philosophy to Arjuna's specific station in life, reminding him that for a Kshatriya there is nothing more fitting than a righteous fight. Duty, when aligned with one's nature and circumstances, becomes a path rather than a burden.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्।।2.32।।

yadṛichchhayā chopapannaṁ swarga-dvāram apāvṛitam
sukhinaḥ kṣhatriyāḥ pārtha labhante yuddham īdṛiśham

Word-for-Word Translation

yadṛichchhayā—unsought; cha—and; upapannam—come; swarga—celestial abodes; dvāram—door; apāvṛitam—wide open; sukhinaḥ—happy; kṣhatriyāḥ—warriors; pārtha—Arjun, the son of Pritha; labhante—obtain; yuddham—war; īdṛiśham—such

Meaning

Happy are the Kshatriyas, O Arjuna! who are called to fight in such a battle that comes of its own accord as an open door to heaven.

Explanation

Krishna calls warriors fortunate when a righteous battle comes to them unbidden, since it opens the gate to higher realms. The point is less about the specifics of warfare and more that a duty presented by circumstance, faced rightly, can itself become an opportunity for growth.

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

atha chet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣhyasi
tataḥ sva-dharmaṁ kīrtiṁ cha hitvā pāpam avāpsyasi

Word-for-Word Translation

atha chet—if, however; tvam—you; imam—this; dharmyam saṅgrāmam—righteous war; na—not; kariṣhyasi—act; tataḥ—then; sva-dharmam—one’s duty in accordance with the Vedas; kīrtim—reputation; cha—and; hitvā—abandoning; pāpam—sin; avāpsyasi—will incur

Meaning

But if you will not fight this righteous war, then having abandoned your own duty and reputation, you will incur sin.

Explanation

Krishna warns that refusing this duty out of misplaced sentiment would bring Arjuna both sin and the abandonment of his rightful role. Avoiding a hard responsibility rarely spares us its consequences — it often just trades one difficulty for another.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।
संभावितस्य चाकीर्तिर्मरणादतिरिच्यते।।2.34।।

akīrtiṁ chāpi bhūtāni kathayiṣhyanti te ‘vyayām
sambhāvitasya chākīrtir maraṇād atirichyate

Word-for-Word Translation

akīrtim—infamy; cha—and; api—also; bhūtāni—people; kathayiṣhyanti—will speak; te—of your; avyayām—everlasting; sambhāvitasya—of a respectable person; cha—and; akīrtiḥ—infamy; maraṇāt—than death; atirichyate—is greater

Meaning

People will also recount your everlasting dishonor; and for one who has been honored, dishonor is worse than death.

Explanation

Beyond the moral cost, Krishna points to the practical one: lasting dishonor, which for a person of honor is worse than death itself. He is speaking to Arjuna's own values, showing that his proposed inaction contradicts what he himself holds dear.

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

bhayād raṇād uparataṁ mansyante tvāṁ mahā-rathāḥ
yeṣhāṁ cha tvaṁ bahu-mato bhūtvā yāsyasi lāghavam

Word-for-Word Translation

bhayāt—out of fear; raṇāt—from the battlefield; uparatam—have fled; maṁsyante—will think; tvām—you; mahā-rathāḥ—warriors who could single handedly match the strength of ten thousand ordinary warriors; yeṣhām—for whom; cha—and; tvam—you; bahu-mataḥ—high esteemed; bhūtvā—having been; yāsyasi—you will loose; lāghavam—decreased in value

Meaning

The great chariot-warriors will think that you have withdrawn from the battle out of fear, and you will be held in low esteem by those who have held you in high regard.

Explanation

Krishna notes that the great warriors watching will assume Arjuna's withdrawal comes from fear, eroding the respect he has earned. This is a reminder that our choices are read by others through the lens of our circumstances, not our private intentions.

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

avāchya-vādānśh cha bahūn vadiṣhyanti tavāhitāḥ
nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim

Word-for-Word Translation

avāchya-vādān—using harsh words; cha—and; bahūn—many; vadiṣhyanti—will say; tava—your; ahitāḥ—enemies; nindantaḥ—defame; tava—your; sāmarthyam—might; tataḥ—than that; duḥkha-taram—more painful; nu—indeed; kim—what

Meaning

Your enemies, scoffing at your power, will speak many abusive words—what could be more painful than this?

Explanation

Krishna anticipates the taunts of rivals mocking Arjuna's strength, calling such humiliation more painful than the fight itself. The verse underscores how deeply intertwined duty and dignity were in Arjuna's world, and by extension, how much is often bound up in any difficult obligation we face.

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

hato vā prāpsyasi swargaṁ jitvā vā bhokṣhyase mahīm
tasmād uttiṣhṭha kaunteya yuddhāya kṛita-niśhchayaḥ

Word-for-Word Translation

hataḥ—slain; vā—or; prāpsyasi—you will attain; swargam—celestial abodes; jitvā—by achieving victory; vā—or; bhokṣhyase—you shall enjoy; mahīm—the kingdom on earth; tasmāt—therefore; uttiṣhṭha—arise; kaunteya—Arjun, the son of Kunti; yuddhāya—for fight; kṛita-niśhchayaḥ—with determination

Meaning

Slain, you will obtain heaven; victorious, you will enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight.

Explanation

Krishna frames the battle as a win either way — death brings heaven, victory brings the earth — so Arjuna should rise resolved to fight. This is less a claim about literal outcomes than an invitation to act wholeheartedly once a duty is rightly discerned, rather than hedge with half-measures.

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

sukha-duḥkhe same kṛitvā lābhālābhau jayājayau
tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi

Word-for-Word Translation

sukha—happiness; duḥkhe—in distress; same kṛitvā—treating alike; lābha-alābhau—gain and loss; jaya-ajayau—victory and defeat; tataḥ—thereafter; yuddhāya—for fighting; yujyasva—engage; na—never; evam—thus; pāpam—sin; avāpsyasi—shall incur

Meaning

Having made pleasure and pain, gain and loss, victory and defeat equal, engage in battle for the sake of battle; thus, you shall not incur sin.

Explanation

Here Krishna gives the seed instruction that will blossom through the rest of the Gita: treat pleasure and pain, gain and loss, victory and defeat with equanimity, and act without incurring sin. This even-mindedness in action is the essence of yoga as Krishna will soon define it.

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु।
बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि।।2.39।।

eṣhā te ‘bhihitā sānkhye buddhir yoge tvimāṁ śhṛiṇu
buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi

Word-for-Word Translation

eṣhā—hitherto; te—to you; abhihitā—explained; sānkhye—by analytical knowledge; buddhiḥ yoge—by the yog of intellect; tu—indeed; imām—this; śhṛiṇu—listen; buddhyā—by understanding; yuktaḥ—united; yayā—by which; pārtha—Arjun, the son of Pritha; karma-bandham—bondage of karma; prahāsyasi—you shall be released from

Meaning

This, which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, you shall cast off the bonds of action.

Explanation

Krishna announces a shift from Sankhya, the analytical wisdom of discerning the self from the body, to buddhi-yoga — which Prabhupada explains means working in Krishna consciousness, using one's intelligence to act for Krishna rather than for personal enjoyment. Endowed with this consciousness, one becomes free from the reactions of work and, ultimately, from the cycle of birth and death itself.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्।।2.40।।

nehābhikrama-nāśho ’sti pratyavāyo na vidyate
svalpam apyasya dharmasya trāyate mahato bhayāt

Word-for-Word Translation

na—not; iha—in this; abhikrama—efforts; nāśhaḥ—loss; asti—there is; pratyavāyaḥ—adverse result; na—not; vidyate—is; su-alpam—a little; api—even; asya—of this; dharmasya—occupation; trāyate—saves; mahataḥ—from great; bhayāt—danger

Meaning

In this, there is no loss of effort, nor is there any harm produced, nor any transgression. Even a little of this knowledge protects one from great fear.

Explanation

Krishna assures Arjuna that in Krishna consciousness there is no loss of effort and no adverse result, unlike fruitive work, which perishes with the body. Prabhupada explains that even a small beginning in devotional service is never wasted — it carries forward, life after life, until perfection — and that this protects one from the greatest fear of all, the repeated cycle of birth and death.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्।।2.41।।

vyavasāyātmikā buddhir ekeha kuru-nandana
bahu-śhākhā hyanantāśh cha buddhayo ’vyavasāyinām

Word-for-Word Translation

vyavasāya-ātmikā—resolute; buddhiḥ—intellect; ekā—single; iha—on this path; kuru-nandana—descendent of the Kurus; bahu-śhākhāḥ—many-branched; hi—indeed; anantāḥ—endless; cha—also; buddhayaḥ—intellect; avyavasāyinām—of the irresolute

Meaning

Here, O joy of the Kurus, there is only one single-pointed determination; many-branched and endless are the thoughts of the indecisive.

Explanation

Krishna describes the resolute intelligence of one fixed in Krishna consciousness as a single, unwavering determination, in contrast to the many-branched, scattered thinking of those attached to fruitive results and sense gratification. Prabhupada notes that real progress requires this one-pointed conviction that Krishna is the ultimate goal, since a mind divided among many aims never attains steadiness.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः।।2.42।।

yāmimāṁ puṣhpitāṁ vāchaṁ pravadanty-avipaśhchitaḥ
veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ

Word-for-Word Translation

yām imām—all these; puṣhpitām—flowery; vācham—words; pravadanti—speak; avipaśhchitaḥ—those with limited understanding; veda-vāda-ratāḥ—attached to the flowery words of the Vedas; pārtha—Arjun, the son of Pritha; na anyat—no other; asti—is; iti—thus; vādinaḥ—advocate; kāma-ātmānaḥ—desirous of sensual pleasure; swarga-parāḥ—aiming to achieve the heavenly planets; janma-karma-phala—high birth and fruitive results; pradāṁ—awarding; kriyā-viśheṣha—pompous ritualistic ceremonies; bahulām—various; bhoga—gratification; aiśhwarya—luxury; gatim—progress; prati—toward

Meaning

The unwise, taking pleasure in the eulogizing words of the Vedas, utter flowery speech, saying, "There is nothing else," O Arjuna.

Explanation

Krishna begins a critique of those absorbed only in the ornate promises of Vedic ritual, who insist there is nothing beyond heavenly reward. This sets up a contrast between action performed for higher fruits and the deeper, fruit-free understanding Krishna is steering Arjuna toward.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति।।2.43।।

kāmātmānaḥ svarga-parā janma-karma-phala-pradām
kriyā-viśeṣha-bahulāṁ bhogaiśhvarya-gatiṁ prati

Word-for-Word Translation

kāma-ātmānaḥ—desirous of sense gratification; svarga-parāḥ—aiming to achieve heavenly planets; janma-karma-phala-pradām—resulting in fruitive action, good birth, etc.; kriyā-viśeṣha—pompous ceremonies; bahulām—various; bhoga—sense enjoyment; aiśhvarya—opulence; gatim—progress; prati—towards

Meaning

Full of desires, with heaven as their goal, (they speak words that are directed to ends) leading to new births as the result of their works, and prescribe various methods abounding in specific actions, for the attainment of pleasure and power.

Explanation

Such people, driven by desire and the promise of heaven, prescribe elaborate rites aimed at pleasure and power. Krishna is not condemning ritual itself but the mentality that treats spiritual life as a transaction for personal gain.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते।।2.44।।

bhogaiśwvarya-prasaktānāṁ tayāpahṛita-chetasām
vyavasāyātmikā buddhiḥ samādhau na vidhīyate

Word-for-Word Translation

bhoga—gratification; aiśhwarya—luxury; prasaktānām—whose minds are deeply attached; tayā—by that; apahṛita-chetasām—bewildered in intellect; vyavasāya-ātmikā—resolute; buddhiḥ—intellect; samādhau—fulfilment; na—never; vidhīyate—occurs

Meaning

For those who are attached to pleasure and power, whose minds are drawn away by such teachings, their determinate reason is not formed which is steadily bent on meditation and Samadhi (superconscious state).

Explanation

When the mind is captivated by such promises of enjoyment, Krishna says, it cannot develop the settled, resolute intelligence needed for real meditation. Desire for results, even pious-sounding ones, can quietly crowd out the deeper stillness a sincere seeker needs.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्।।2.45।।

trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān

Word-for-Word Translation

trai-guṇya—of the three modes of material nature; viṣhayāḥ—subject matter; vedāḥ—Vedic scriptures; nistrai-guṇyaḥ—above the three modes of material nature, transcendental; bhava—be; arjuna—Arjun; nirdvandvaḥ—free from dualities; nitya-sattva-sthaḥ—eternally fixed in truth; niryoga-kṣhemaḥ—unconcerned about gain and preservation; ātma-vān—situated in the self

Meaning

The Vedas deal with the three attributes; be thou above these three attributes. O Arjuna, free yourself from the pairs of opposites and ever remain in the quality of Sattva, freed from acquisition and preservation, and be established in the Self.

Explanation

Krishna urges Arjuna to rise above the three modes of material nature described by the fruitive portions of the Vedas and become situated in transcendental Krishna consciousness. Prabhupada explains that one who takes shelter of Krishna need not anxiously labor for gain or worry over preservation, since the Lord Himself personally carries what such a devotee lacks and preserves what they already have.

यावानर्थ उदपाने सर्वतः संप्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः।।2.46।।

yāvān artha udapāne sarvataḥ samplutodake
tāvānsarveṣhu vedeṣhu brāhmaṇasya vijānataḥ

Word-for-Word Translation

yāvān—whatever; arthaḥ—purpose; uda-pāne—a well of water; sarvataḥ—in all respects; sampluta-udake—by a large lake; tāvān—that many; sarveṣhu—in all; vedeṣhu—Vedas; brāhmaṇasya—one who realizes the Absolute Truth; vijānataḥ—who is in complete knowledge

Meaning

To the Brahmana who has known the Self, all the Vedas are of as much use as a reservoir of water would be in a place where there is a flood.

Explanation

For one who has realized the Self, Krishna says, the many scriptures serve no more purpose than a small well would when the whole land is flooded. This vivid image suggests that direct realization fulfills what scripture ultimately points toward, without dismissing scripture's value along the way.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।।2.47।।

karmaṇy-evādhikāras te mā phaleṣhu kadāchana
mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi

Word-for-Word Translation

karmaṇi—in prescribed duties; eva—only; adhikāraḥ—right; te—your; mā—not; phaleṣhu—in the fruits; kadāchana—at any time; mā—never; karma-phala—results of the activities; hetuḥ—cause; bhūḥ—be; mā—not; te—your; saṅgaḥ—attachment; astu—must be; akarmaṇi—in inaction

Meaning

Your right is only to work, but not to its results; do not let the results of action be your motive, nor let your attachment be to inaction.

Explanation

Perhaps the most celebrated verse of the Gita: we have a right to perform our prescribed duty, but never to its fruits, and we should neither be motivated by craving results nor attached to giving up action altogether. Prabhupada explains that this is the essence of karma-yoga — working not for one's own sense gratification but for Krishna's satisfaction, which alone frees action from binding reactions.

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते।।2.48।।

yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya
siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate

Word-for-Word Translation

yoga-sthaḥ—being steadfast in yog; kuru—perform; karmāṇi—duties; saṅgam—attachment; tyaktvā—having abandoned; dhanañjaya—Arjun; siddhi-asiddhyoḥ—in success and failure; samaḥ—equipoised; bhūtvā—becoming; samatvam—equanimity; yogaḥ—Yog; uchyate—is called

Meaning

Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure; evenness of mind is called Yoga.

Explanation

Krishna defines yoga here as evenness of mind — acting steadily, without attachment, treating success and failure alike. This equanimity is not detachment from effort but freedom from the emotional whiplash of results, letting one work with a calm, devoted heart.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः।।2.49।।

dūreṇa hy-avaraṁ karma buddhi-yogād dhanañjaya
buddhau śharaṇam anvichchha kṛipaṇāḥ phala-hetavaḥ

Word-for-Word Translation

dūreṇa—(discrad) from far away; hi—certainly; avaram—inferior; karma—reward-seeking actions; buddhi-yogāt—with the intellect established in Divine knowledge; dhanañjaya—Arjun; buddhau—divine knowledge and insight; śharaṇam—refuge; anvichchha—seek; kṛipaṇāḥ—miserly; phala-hetavaḥ—those seeking fruits of their work

Meaning

Far lower than the Yoga of wisdom is action, O Arjuna. Seek thou refuge in wisdom; wretched are those whose motive is the fruit.

Explanation

Action driven by desire for its fruits is called far inferior to acting with wisdom, and those motivated by results are called wretched. Krishna is not devaluing action itself but the anxious, self-serving motive that so often accompanies it.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।।2.50।।

buddhi-yukto jahātīha ubhe sukṛita-duṣhkṛite
tasmād yogāya yujyasva yogaḥ karmasu kauśhalam

Word-for-Word Translation

buddhi-yuktaḥ—endowed with wisdom; jahāti—get rid of; iha—in this life; ubhe—both; sukṛita-duṣhkṛite—good and bad deeds; tasmāt—therefore; yogāya—for Yog; yujyasva—strive for; yogaḥ—yog is; karmasu kauśhalam—the art of working skillfully

Meaning

Endowed with wisdom and evenness of mind, one casts off in this life both good and evil deeds; therefore, devote yourself to Yoga; Yoga is skill in action.

Explanation

One who acts with wisdom and equanimity, Krishna says, transcends both good and bad reactions in this very life, which is why he calls yoga the very skill in action. This reframes spiritual life not as withdrawal from work but as a refined, undistracted way of doing it.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्।।2.51।।

karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥ
janma-bandha-vinirmuktāḥ padaṁ gachchhanty-anāmayam

Word-for-Word Translation

karma-jam—born of fruitive actions; buddhi-yuktāḥ—endowed with equanimity of intellect; hi—as; phalam—fruits; tyaktvā—abandoning; manīṣhiṇaḥ—the wise; janma-bandha-vinirmuktāḥ—freedom from the bondage of life and death; padam—state; gachchhanti—attain; anāmayam—devoid of sufferings

Meaning

The wise, possessing knowledge, having abandoned the fruits of their actions, and being freed from the bonds of birth, go to the place which is beyond all evil.

Explanation

The wise, having relinquished attachment to results, are freed from the repeated cycle of birth and reach a state beyond all suffering. This verse ties the earlier teaching on the eternal self to the practical path of selfless action as the means of reaching that state.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च।।2.52।।

yadā te moha-kalilaṁ buddhir vyatitariṣhyati
tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha

Word-for-Word Translation

yadā—when; te—your; moha—delusion; kalilam—quagmire; buddhiḥ—intellect; vyatitariṣhyati—crosses; tadā—then; gantāsi—you shall acquire; nirvedam—indifferent; śhrotavyasya—to what is yet to be heard; śhrutasya—to what has been heard; cha—and

Meaning

When your intellect passes beyond the mire of delusion, then you will attain indifference to what has been heard and what has yet to be heard.

Explanation

When the intellect crosses beyond the fog of delusion, Krishna says, one becomes unmoved by what has been heard or is yet to be heard — that is, indifferent to competing claims and opinions. This describes an inner clarity so firm that outer noise loses its power to unsettle.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि।।2.53।।

śhruti-vipratipannā te yadā sthāsyati niśhchalā
samādhāv-achalā buddhis tadā yogam avāpsyasi

Word-for-Word Translation

śhruti-vipratipannā—not allured by the fruitive sections of the Vedas; te—your; yadā—when; sthāsyati—remains; niśhchalā—steadfast; samādhau—in divine consciousness; achalā—steadfast; buddhiḥ—intellect; tadā—at that time; yogam—Yog; avāpsyasi—you will attain

Meaning

When your intellect, which is perplexed by the Vedic texts you have read, stands immovable and steady in the Self, then you will attain Self-realization.

Explanation

Once the intellect, previously distracted by conflicting scriptural opinions, becomes fixed and unwavering in the Self, Arjuna will attain true realization. Krishna is describing the maturing of understanding from mere study into stable, lived conviction.

अर्जुन उवाच
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्।।2.54।।

arjuna uvācha
sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava
sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim

Word-for-Word Translation

arjunaḥ uvācha—Arjun said; sthita-prajñasya—one with steady intellect; kā—what; bhāṣhā—talk; samādhi-sthasya—situated in divine consciousness; keśhava—Shree Krishna, killer of the Keshi Demon; sthita-dhīḥ—enlightened person; kim—what; prabhāṣheta—talks; kim—how; āsīta—sits; vrajeta—walks; kim—how

Meaning

Arjuna said, "O Krishna, what is the description of one who has steady wisdom and is merged in the superconscious state? How does one of steady wisdom speak, how do they sit, and how do they walk?"

Explanation

Arjuna's question here shifts the conversation's direction, asking what a person of steady wisdom actually looks like in daily life — how they speak, sit, and walk. It's a wonderfully practical question, seeking not more theory but a recognizable picture of realization.

श्री भगवानुवाच
प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।2.55।।

śhrī bhagavān uvācha
prajahāti yadā kāmān sarvān pārtha mano-gatān
ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate

Word-for-Word Translation

śhrī-bhagavān uvācha—The Supreme Lord said; prajahāti—discards; yadā—when; kāmān—selfish desires; sarvān—all; pārtha—Arjun, the son of Pritha; manaḥ-gatān—of the mind; ātmani—of the self; eva—only; ātmanā—by the purified mind; tuṣhṭaḥ—satisfied; sthita-prajñaḥ—one with steady intellect; tadā—at that time; uchyate—is said

Meaning

The Blessed Lord said, "When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then he is said to be one of steady wisdom."

Explanation

Krishna answers that such a person has let go of all mental desires and finds satisfaction in the Self alone. This is the Gita's benchmark for inner contentment — not the absence of activity, but freedom from being driven by craving.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते।।2.56।।

duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate

Word-for-Word Translation

duḥkheṣhu—amidst miseries; anudvigna-manāḥ—one whose mind is undisturbed; sukheṣhu—in pleasure; vigata-spṛihaḥ—without craving; vīta—free from; rāga—attachment; bhaya—fear; krodhaḥ—anger; sthita-dhīḥ—enlightened person; muniḥ—a sage; uchyate—is called

Meaning

He whose mind is not shaken by adversity, who does not long for pleasures, and is free from attachment, fear, and anger, is called a sage of steady wisdom.

Explanation

The person of steady wisdom remains unshaken by adversity, indifferent to fleeting pleasures, and free from attachment, fear, and anger. These four qualities together sketch an emotional resilience that comes from being rooted in something deeper than circumstance.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।।2.57।।

yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham
nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā

Word-for-Word Translation

yaḥ—who; sarvatra—in all conditions; anabhisnehaḥ—unattached; tat—that; tat—that; prāpya—attaining; śhubha—good; aśhubham—evil; na—neither; abhinandati—delight in; na—nor; dveṣhṭi—dejected by; tasya—his; prajñā—knowledge; pratiṣhṭhitā—is fixed

Meaning

He who is everywhere without attachment, upon encountering anything good or bad, neither rejoices nor hastens; his wisdom is firm.

Explanation

Such a person meets both good and bad without excessive attachment or aversion, keeping their inner wisdom firm. This even-tempered response to life's ups and downs is less about suppressing feeling than about not being swept away by it.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.58।।

yadā sanharate chāyaṁ kūrmo ’ṅgānīva sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā

Word-for-Word Translation

yadā—when; sanharate—withdraw; cha—and; ayam—this; kūrmaḥ—tortoise; aṅgāni—limbs; iva—as; sarvaśhaḥ—fully; indriyāṇi—senses; indriya-arthebhyaḥ—from the sense objects; tasya—his; prajñā—divine wisdom; pratiṣhṭhitā—fixed in

Meaning

When, like the tortoise which withdraws all its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady.

Explanation

Krishna compares this self-controlled person to a tortoise withdrawing its limbs, pulling the senses back from their objects at will. The image suggests discipline that is deliberate and protective, not fearful — a skill that can be practiced, not merely a fixed trait.

विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते।।2.59।।

viṣhayā vinivartante nirāhārasya dehinaḥ
rasa-varjaṁ raso ’pyasya paraṁ dṛiṣhṭvā nivartate

Word-for-Word Translation

viṣhayāḥ—objects for senses; vinivartante—restrain; nirāhārasya—practicing self restraint; dehinaḥ—for the embodied; rasa-varjam—cessation of taste; rasaḥ—taste; api—however; asya—person’s; param—the Supreme; dṛiṣhṭvā—on realization; nivartate—ceases to be

Meaning

The objects of the senses turn away from the abstinent man, leaving the longing behind; but his longing also turns away upon seeing the Supreme.

Explanation

Even one who abstains outwardly from sense objects may still carry an inner longing for them, Krishna notes, but that longing too fades upon truly seeing the Supreme. This is a key insight for sadhana: lasting detachment comes not from suppression but from a higher taste found in connection with Krishna.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः।।2.60।।

yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ

Word-for-Word Translation

yatataḥ—while practicing self-control; hi—for; api—even; kaunteya—Arjun, the son of Kunti; puruṣhasya—of a person; vipaśhchitaḥ—one endowed with discrimination; indriyāṇi—the senses; pramāthīni—turbulent; haranti—carry away; prasabham—forcibly; manaḥ—the mind

Meaning

The turbulent senses, O Arjuna, can violently carry away the mind of a wise person, even though they are striving to control them.

Explanation

Even a wise person striving for control can be forcibly swept away by the turbulent senses, Krishna warns. This honest admission of how strong the senses are is a caution against complacency on the spiritual path.

तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता।।2.61।।

tāni sarvāṇi sanyamya yukta āsīta mat-paraḥ
vaśhe hi yasyendriyāṇi tasya prajñā pratiṣhṭhitā

Word-for-Word Translation

tāni—them; sarvāṇi—all; sanyamya—subduing; yuktaḥ—united; āsīta—seated; mat-paraḥ—toward me (Shree Krishna); vaśhe—control; hi—certainly; yasya—whose; indriyāṇi—senses; tasya—their; prajñā—perfect knowledge pratiṣhṭhitā

Meaning

Having restrained them all, he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.

Explanation

The remedy Krishna gives is to restrain the senses and sit fixed with the mind absorbed in Him — devotion, not willpower alone, is what stabilizes the wisdom of the practitioner. This verse quietly introduces bhakti as the anchor that makes lasting self-control possible.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते।।2.62।।

dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate
saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate

Word-for-Word Translation

dhyāyataḥ—contemplating; viṣhayān—sense objects; puṁsaḥ—of a person; saṅgaḥ—attachment; teṣhu—to them (sense objects); upajāyate—arises; saṅgāt—from attachment; sañjāyate—develops; kāmaḥ—desire; kāmāt—from desire; krodhaḥ—anger; abhijāyate—arises

Meaning

When one thinks of objects, attachment to them arises; from attachment, desire is born; from desire, anger arises.

Explanation

Krishna traces the chain by which downfall begins: dwelling on sense objects breeds attachment, attachment breeds desire, and desire breeds anger when thwarted. Recognizing this sequence early, at the level of where the mind lingers, is a practical safeguard in daily life.

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।2.63।।

krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ
smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati

Word-for-Word Translation

krodhāt—from anger; bhavati—comes; sammohaḥ—clouding of judgement; sammohāt—from clouding of judgement; smṛiti—memory; vibhramaḥ—bewilderment; smṛiti-bhranśhāt—from bewilderment of memory; buddhi-nāśhaḥ—destruction of intellect; buddhi-nāśhāt—from destruction of intellect; praṇaśhyati—one is ruined

Meaning

Anger leads to delusion, which causes loss of memory; this, in turn, leads to the destruction of discrimination, resulting in destruction.

Explanation

The chain continues — anger clouds judgment, clouded judgment erodes memory, and lost memory destroys discrimination, leading to complete downfall. Krishna is mapping, step by step, how careless attention can unravel even sincere spiritual effort if left unchecked.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।।2.64।।

rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan
ātma-vaśhyair-vidheyātmā prasādam adhigachchhati

Word-for-Word Translation

rāga—attachment; dveṣha—aversion; viyuktaiḥ—free; tu—but; viṣhayān—objects of the senses; indriyaiḥ—by the senses; charan—while using; ātma-vaśhyaiḥ—controlling one’s mind; vidheya-ātmā—one who controls the mind; prasādam—the Grace of God; adhigachchhati—attains

Meaning

But the self-controlled man, moving among objects with the senses restrained and free from attraction and repulsion, attains peace.

Explanation

In contrast, one who moves through the world with disciplined senses, free from attraction and aversion, attains genuine peace. This shows the goal is not withdrawal from the world but engaging it with an inwardly settled mind.

प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।।2.65।।

prasāde sarva-duḥkhānāṁ hānir asyopajāyate
prasanna-chetaso hyāśhu buddhiḥ paryavatiṣhṭhate

Word-for-Word Translation

prasāde—by divine grace; sarva—all; duḥkhānām—of sorrows; hāniḥ—destruction; asya—his; upajāyate—comes; prasanna-chetasaḥ—with a tranquil mind; hi—indeed; āśhu—soon; buddhiḥ—intellect; paryavatiṣhṭhate—becomes firmly established

Meaning

In that peace, all pains are destroyed; for the intellect of the tranquil-minded soon becomes steady.

Explanation

In that peace, Krishna says, all sorrows dissolve, and the intellect of the tranquil person quickly becomes steady. Peace here is described almost as fertile ground — once established, clarity and stability naturally follow.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।।2.66।।

nāsti buddhir-ayuktasya na chāyuktasya bhāvanā
na chābhāvayataḥ śhāntir aśhāntasya kutaḥ sukham

Word-for-Word Translation

na—not; asti—is; buddhiḥ—intellect; ayuktasya—not united; na—not; cha—and; ayuktasya—not united; bhāvanā—contemplation; na—nor; cha—and; abhāvayataḥ—for those not united; śhāntiḥ—peace; aśhāntasya—of the unpeaceful; kutaḥ—where; sukham—happiness

Meaning

There is no knowledge of the Self for the unsteady, and no meditation is possible for the unsteady, and no peace for the unmeditative, and how can there be happiness for one who has no peace?

Explanation

Krishna states plainly that there is no wisdom, no meditation, and no peace for the person whose mind is unsteady — and without peace, no happiness at all. This underlines why the earlier instructions on sense-control and equanimity are not peripheral but foundational to any deeper spiritual life.

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।।2.67।।

indriyāṇāṁ hi charatāṁ yan mano ’nuvidhīyate
tadasya harati prajñāṁ vāyur nāvam ivāmbhasi

Word-for-Word Translation

indriyāṇām—of the senses; hi—indeed; charatām—roaming; yat—which; manaḥ—the mind; anuvidhīyate—becomes constantly engaged; tat—that; asya—of that; harati—carries away; prajñām—intellect; vāyuḥ—wind; nāvam—boat; iva—as; ambhasi—on the water

Meaning

For the mind, which follows in the wake of the wandering senses, carries away his discrimination, as the wind carries away a boat on the waters.

Explanation

The mind that follows the wandering senses is compared to a boat swept off course by the wind on open water. It's a vivid, relatable image for how quickly attention, once ungoverned, can carry the whole person far from their intended direction.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.68।।

tasmād yasya mahā-bāho nigṛihītāni sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā

Word-for-Word Translation

tasmāt—therefore; yasya—whose; mahā-bāho—mighty-armed one; nigṛihītāni—restrained; sarvaśhaḥ—completely; indriyāṇi—senses; indriya-arthebhyaḥ—from sense objects; tasya—of that person; prajñā—transcendental knowledge; pratiṣhṭhitā—remains fixed

Meaning

Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense objects.

Explanation

Krishna concludes that steady wisdom belongs to one whose senses are fully withdrawn from their objects. This restates the chapter's practical core — mastery of attention is inseparable from spiritual clarity.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः।।2.69।।

yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamī
yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ

Word-for-Word Translation

yā—which; niśhā—night; sarva-bhūtānām—of all living beings; tasyām—in that; jāgarti—is awake; sanyamī—self-controlled; yasyām—in which; jāgrati—are awake; bhūtāni—creatures; sā—that; niśhā—night; paśhyataḥ—see; muneḥ—sage

Meaning

That which is night to all beings, in that the self-controlled man is awake; when all beings are awake, that is night for the sage who sees.

Explanation

What is night for ordinary beings, Krishna says, is the time of wakefulness for the self-controlled sage, and what wakes the world is night to the seer. This paradox suggests the sage lives by a different order of priorities altogether, awake to realities the world sleeps through.

आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी।।2.70।।

āpūryamāṇam achala-pratiṣhṭhaṁ
samudram āpaḥ praviśhanti yadvat
tadvat kāmā yaṁ praviśhanti sarve
sa śhāntim āpnoti na kāma-kāmī

Word-for-Word Translation

āpūryamāṇam—filled from all sides; achala-pratiṣhṭham—undisturbed; samudram—ocean; āpaḥ—waters; praviśhanti—enter; yadvat—as; tadvat—likewise; kāmāḥ—desires; yam—whom; praviśhanti—enter; sarve—all; saḥ—that person; śhāntim—peace; āpnoti—attains; na—not; kāma-kāmī—one who strives to satisfy desires

Meaning

He attains peace into whom all desires enter, just as waters enter the ocean which, filled from all sides, remains unmoved; but not the man who is full of desires.

Explanation

Peace comes, Krishna says, to one whom desires enter without disturbing them, just as rivers flow into the ocean without overflowing it — not to one who chases after desires to satisfy them. Prabhupada explains this describes the self-satisfied devotee, complete in Krishna consciousness, who has no personal ambition to fulfill and so remains undisturbed even while material desires present themselves on all sides.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहंकारः स शांतिमधिगच्छति।।2.71।।

vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥ
nirmamo nirahankāraḥ sa śhāntim adhigachchhati

Word-for-Word Translation

vihāya—giving up; kāmān—material desires; yaḥ—who; sarvān—all; pumān—a person; charati—lives; niḥspṛihaḥ—free from hankering; nirmamaḥ—without a sense of proprietorship; nirahankāraḥ—without egoism; saḥ—that person; śhāntim—perfect peace; adhigachchhati—attains

Meaning

That person attains peace who, abandoning all desires, moves about without longing, without the sense of ownership, and without egoism.

Explanation

The truly peaceful person moves through life having let go of longing, possessiveness, and the sense of 'I' and 'mine'. This is less a call to renounce the world outwardly than a description of the inner freedom that bhakti and self-knowledge together cultivate.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।2.72।।

eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛichchhati

Word-for-Word Translation

eṣhā—such; brāhmī sthitiḥ—state of God-realization; pārtha—Arjun, the son of Pritha; na—never; enām—this; prāpya—having attained; vimuhyati—is deluded; sthitvā—being established; asyām—in this; anta-kāle—at the hour of death; api—even; brahma-nirvāṇam—liberation from Maya; ṛichchhati—attains

Meaning

O son of Pritha, this is the eternal state, the Brahmic seat. Attaining this, one is not deluded. Being established in it, one attains oneness with Brahman even at the end of life.

Explanation

Krishna closes the chapter by naming this state brahma-nirvāṇa, the Brahman platform — once attained, one is never again deluded, and even at the final moment of life one is established in it. Prabhupada clarifies that this "oneness with the Supreme" does not mean the self loses its identity by merging into an undifferentiated Brahman, as impersonalists claim; rather, it means being freed from the false, bodily conception of life and situated in one's constitutional spiritual position, which can be attained even in a moment, or missed even after millions of years, depending on one's realization. It is a fitting close to a chapter that began in despair and ends by pointing all the way to real, personal liberation.