- B.G 2.01
sañjaya uvāca। taṃ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam। viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ ॥2-1॥
Sanjaya said: To him who was lamenting, overwhelmed with pity, with eyes full of tears and distress, Madhusudana spoke these words.
- B.G 2.02
śrībhagavānuvāca। kutastvā kaśmalamidaṃ viṣame samupasthitam। anāryajuṣṭamasvargyamakīrtikaramarjuna ॥2-2॥
The Supreme Lord said: O Arjuna, whence has this delusion come upon you in this hour of crisis, not befitting an Aryan, leading not to heaven, causing infamy?
- B.G 2.03
klaibyaṁ mā sma gamaḥ pārtha naitat tvayy upapadyate। kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha parantapa ॥2-3॥
O son of Pritha, do not yield to weakness; it does not suit you. Cast off this petty faint-heartedness and arise, O scorcher of foes.
- B.G 2.04
arjuna uvāca। kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana। iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana ॥2-4॥
Arjuna said: O Madhusudana, how can I fight against Bhishma and Drona with arrows in battle, as they are worthy of my worship, O destroyer of enemies?
- B.G 2.05
gurūn ahatvā hi mahānubhāvān śreyo bhoktuṃ bhaikṣyam apīha loke। hatvā artha-kāmān tu gurūn iha eva bhuñjīya bhogān rudhira-pradigdhān ॥2-5॥
It is indeed better to live in this world by begging than to kill the revered teachers. By killing them, I would only enjoy pleasures tainted with their blood.
- B.G 2.06
na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ। yāneva hatvā na jijīviṣāma-ste'vasthitāḥ pramukhe dhārtarāṣṭrāḥ ॥2-6॥
We are uncertain which is more beneficial for us: to conquer them or to be conquered by them. Those sons of Dhritarashtra, having killed whom we do not wish to live, are standing in front of us.
- B.G 2.07
kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṃ dharmasammūḍhacetāḥ। yacchreyaḥ syānniścitaṃ brūhi tanme śiṣyaste'haṃ śādhi māṃ tvāṃ prapannam ॥2-7॥
With my nature afflicted by the defect of miserly weakness, I ask you, with my mind bewildered regarding Dharma, to tell me what is truly beneficial. I am your disciple; instruct me, who am surrendered to you.
- B.G 2.08
na hi prapaśyāmi mamāpanudyād yacchokamucchoṣaṇamindriyāṇām। avāpya bhūmāvasapatnamṛddhaṃ rājyaṃ surāṇāmapi cādhipatyam ॥2-8॥
For I do not see what can dispel my grief, which is drying up my senses, even if I were to obtain a prosperous kingdom on earth without rivals and sovereignty like that of the gods.
- B.G 2.09
sañjaya uvāca। evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapa। na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha ॥2-9॥
Sanjaya said: Thus having spoken to Hrishikesha, Gudakesha, the chastiser of enemies, said to Govinda, "I will not fight," and became silent.
- B.G 2.10
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata। senayorubhayormadhye viṣīdantamidaṃ vacaḥ ॥2-10॥
O Bharata!, Hṛṣīkeśa, with a smile, addressed these words to the despondent Arjuna, situated between the two armies.
- B.G 2.11
śrībhagavānuvāca। aśocyān anvaśocas tvaṁ prajñāvādāṁś ca bhāṣase। gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ ॥ 2-11॥
The Supreme Lord said: You are mourning for those who should not be mourned for and speak seemingly wise words reasoned in your own way. The wise lament neither for the living nor for the dead.
Bhā.: 'prajñāvādān' - thoughts based on one's own intelligence. The wise grieve neither for the dead nor for the living.
Tāt.: 'prajñāvādān' = 'prajna-avāda', i.e. opinion that is opposed to wise. Why? The wise grieve neither for the dead nor for the living.
- B.G 2.12
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ। na caiva na bhaviṣyāmaḥ sarve vayamataḥ param॥
Never was there a time when I did not exist, nor you, nor these kings. Surely, nor will there be a time in the future when we all will cease to exist.
Bhā.: Similar to God, the individual being is also eternal.
Tāt.: God has no destruction of the body or the self. The individual self is indestructible, but its body goes through destruction.
- B.G 2.13
dehino'smin yathā dehe kaumāraṁ yauvanaṁ jarā। tathā dehāntaraprāptir dhīras tatra na muhyati ॥ 2-13॥
Just as the embodied being continuously passes, in this body, from boyhood to youth to old age, similarly, the being passes into another body at death. The wise are not bewildered by this.
Bhā.: Like direct perception, Vēdas are also valid means to knowledge, as they are devoid of human defect. The belief in 'dharma', the common good, among the majority, is the proof for existence of God. We cannot deny a majority view without giving proof. Arguments that don't serve general good are of no value and are faulty. There is a Self which is different from the body. Nothing can destroy the Self. The transformation from youth to old age destroys the body. Similarly, death destroys the body. In either case, there is nothing to worry.
Tāt.: Changing the body after death is no different compared to changing the body from youth to old-age. Using the word 'dehina' Krishna excludes his own body, as the body of God does not undergo change.
- B.G 2.14
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ। āgamāpāyino'nityāstāṃstitikṣasva bhārata ॥ 2-14॥
O son of Kunti, the contacts of sense objects with senses cause pleasure and pain through the sensation of cold and heat, and are impermanent; endure them, O descendant of Bharata.
Bhā.: It is the false attachment, 'abhimāna', that causes misery. In sleep, this attachment is absent and thus there is no misery.
Tāt.: It is attachment to topics, i.e., 'vishayasambhanda' that causes misery.
- B.G 2.15
yaṁ hi na vyathayantyete puruṣaṁ puruṣarṣabha। samaduḥkhasukhaṁ dhīraṁ so'mṛtatvāya kalpate ॥ 2-15॥
O best among men, the person who remains undisturbed by these, who is equanimous in both pain and pleasure, and steadfast, is indeed fit for immortality.
Bhā.: By bravery one can learn to react with equanimity.
Tāt.: One can defeat death only by becoming 'Purusha', i.e., understanding auspicious qualities of the Lord.
- B.G 2.16
nāsato vidyate bhāvo nābhāvo vidyate sataḥ। ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ ॥ 2-16॥
The non-existent does not come about from becoming. From the non-becoming does not come the existent. Never there was happiness in unreal, and never there was misery in the real. Seekers of truth, both (philosophers and through disciple succession), have indeed observed and concluded.
Bhā.: 'Sat' is the cause and 'Asat' is the effect. Brahman is called 'Sat' as he is devoid of need. Like Brahman, the insentient called 'Asat' is also eternal.
Tāt.: From inappropriate action, there can never be happiness and from appropriate action there can be no misery. 'Abhava' indicates misery. Brahman is never to be known as 'asat', the non-existent or unreal. The verse is not meant to convey the illusionary nature of the world. It is only stating that the phenomenon arises and expresses itself when relevant cause arises, and it ceases to express itself when the cause ceases to operate. It does not indicate an object that is beyond being and non-being, as there is no proof of existence of such an object. Even the experience of a mirage is a genuine experience. There is nothing like a false experience.
- B.G 2.17
avināśi tu tadviddhi yena sarvamidaṃ tatam । vināśamavyayasyāsya na kaścitkartumarhati ॥ 2-17॥
But know THAT to be indestructible by which all this is pervaded. The destruction of THAT imperishable, no one is able to accomplish.
Bhā.: The destruction of the Lord through instrumentality is denied by using the word 'avinashina'. His imperishable nature is indicated by the word 'avyaya'.
Tāt.: Destruction is of four types: destruction of the body, possession of misery, incompleteness, and non-being. Though other principles are imperishable in some dimensions, only the Lord is imperishable in all four dimensions. The word 'tu' is used to qualify this speciality of the Lord.
- B.G 2.18
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ । anāśino'prameyasya tasmādyudhyasva bhārata ॥2-18॥
These bodies are perishable, but the embodied is said to be eternal, indestructible, and immeasurable; therefore, fight, O Bharata.
Bhā.: Only Jīva can be addressed with the word 'śarīriṇaḥ', because only Jīva has a destroyable body.
Tāt.: The indestructible and immeasurable properties stated in 2.17 and 2.18 are regarding God and not Jīva. The destructibility is the speciality of the physical body. But that does not mean a union of Jīva's identity with the Lord after liberation. Even the liberated continue to have a distinct identity with their non-physical body similar to the Lord. Upanishad statements emphasize the all pervading nature of God and not the union of distinct identities between the liberated and the God. They retain their distinct identity even after liberation. By experiencing one's own atman, one can know the God, the Īshwara. The insentient and the beings differ from the Lord. Nine examples in Chandogya Upanishad show a difference between Jīva and the lord only. They show His all pervading nature, not union with Jīva. The world is called 'pra-pancha' as it consists of the five types of eternal differences. The word 'īśvara' means the Lord, the owner. He owns both sentient and insentient. Both sentient and insentient ever depend on the Lord. Non-dualist thinking of considering the world and beings as illusion or non-different from the Lord is inconsistent with the Vēdic statements that convey speciality to the Lord. The concluding remarks of all branches of knowledge show distinct identity only. The non-dualistic hypothesis cannot explain how illusion arises again and again from the blissful defect free Brahman.
- B.G 2.19
ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam । ubhau tau na vijānīto nāyaṃ hanti na hanyate॥19॥
He who thinks a person to be a killer, and he who thinks another person as killed - both of them are ignorant. He does not kill nor does the other get killed.
Bhā.: The Lord is the real doer.
Tāt.: Jīva is not an independent agent. The above verse is not to show a person does not get killed, as it contradicts with later verse 11.34, which states - “kill those whom I have already killed”.
- B.G 2.20
na jāyate mriyate vā kadācin nāyaṃ bhūtvā bhavitā vā na bhūyaḥ । ajo nityaḥ śāśvato'yaṃ purāṇo na hanyate hanyamāne śarīre ॥2-20॥
The Lord is neither born nor does he die. The ever existent neither come into being nor ceases to exist. The Jīva transmigrating from one body to another is unborn, eternal, and permanent (as he is similar to Lord). The Jīva is not destroyed when his body is destroyed.
Bhā.: Lord is eternal and the same always. Jīva is eternal, as he is similar to the Lord. But, he has a variance in knowledge, unlike the Lord. As Jīva travels from one body to another, he is called ‘purāna’.
Tāt.: There are two references to 'unborn' and 'permanent' in the above verse. So, one refers to the Lord, and the other to the Jīva. Else there will be a redundancy error. The word 'Purāna' refers to transmigrating Jīva. Scriptures state Jīva to be permanent, and thus the dependent nature of Jīva is also permanent.
- B.G 2.21
vedāvināśinaṃ nityaṃ ya enamajamavyayam । kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam ॥ 2-21॥
O Arjuna, how can the Jīva who knows thus the Indestructible Lord to be (the doer), ever existing, unborn and unchangeable, think of being killed or hurting another?
Bhā.: The words 'avinashina' and 'nitya' refer to the Lord. Word 'nashtha' is commonly used to address Jīva, as it means tainted with defect. The word 'Vēda' refers to the imparted knowledge till previous verse, that the Lord is the doer of all acts and Jīva is not an independent agent.
Tāt.: 'avinashina' indicates lord without destruction of his body, 'nitya' indicates non-variance in his essential nature. The agency must always primarily be attributed to the Lord and only the ignorant attribute it to themselves.
- B.G 2.22
vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro'parāṇi। tathā śarīrāṇi vihāya jīrṇānyanyāni saṃyāti navāni dehī ॥ 2-22॥
Just as a person casts off worn-out clothes and puts on new ones, similarly the being gives up worn-out bodies and takes up other bodies that are new.
Bhā.: Discriminative knowledge between the body and the soul and its experiential knowledge is imparted.
Tāt.: Union and separation of the body from the soul is birth and death, respectively. There is no need to grieve for the same.
- B.G 2.23
nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ। na cainaṁ kledayantyāpo na śoṣayati mārutaḥ ॥ 2-23॥
Weapons cannot cut Him, fire cannot burn Him, water cannot drench Him, not even wind can dry Him.
Bhā.: Both internal natural causes and external special causes cannot destroy the Lord
Tāt.: Various external cases cannot destroy the Lord
- B.G 2.24
acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca। nityaḥ sarvagataḥ sthāṇuracalo'yaṃ sanātanaḥ ॥2-24॥
The eternally bound embedded particle (the Jīva) in the all pervading lord is uncuttable, unburnable, insolvable, undryable, and everlasting similar to the unchanging lord.
Bhā.: Jīva's potential for destruction is denied, as they are a reflection of the everlasting God. Similarities between Jīva and the God are indicated by using the words 'part of' (amsha) and 'reflection' (pratibimba ). It does not mean they are non-distinct. Contradictory properties exist without contradiction in the Lordship. Liberation (mōkṣa) is the highest goal and is possible only with the lord's grace. Through a comprehensive analysis of the sacred texts, we come to know Lord Vishnu's supremacy to be above all other gods. The Lord is the controller of material energy as well. Thus, the world is not an illusion.
Tāt.: Based on testimonials from Vishnu Purāna: "sarvagatasthāṇuḥ" - the being embedded as a particle in the all pervading lord. "sanātanaḥ" - the being who is eternally bound. Lord delivers those who understand themselves as embedded-minute-particles in the unmanifest, immeasurable lord. Sarting from 2.17 both the Jīva and the lord are topics of discussion. Words associated with the physical body relate to the being. The words such as all-pervading, unmanifest, immeasurable etc. refer to the lord. It is not possible for the dependent being to be all pervading and immeasurable. It is only the independent Lord who has the capacity to grant dharma, artha, kama, and mōksha.
- B.G 2.25
avyakto'yamacintyo'yamavikaryo'yamucyate। tasmādevaṃ viditvainaṃ nānuśocitumarhasi ॥2-25॥
It is said that the Lord is of the unmanifest form, beyond the capacity of the mind to comprehend, and without any distortions. Therefore, understanding Him this way, it is inappropriate for you to lament.
Bhā.: Because of the Lord's infinite power, He assumes multiple forms.
Tāt.: The Lord's infinite power is equally present without distortions in all his forms.
- B.G 2.26
atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam। tathāpi tvaṃ mahābāho nainaṃ śocitum arhasi ॥2-26॥
O mighty armed, even if you regard the being as inevitably born, and inevitably dying, it is not right for you to grieve.
Bhā.: Birth and death are inevitable and hence there is no need to lament.
Tāt.: The word 'nityam' in this verse means 'inevitable' based on context and dictionary.
- B.G 2.27
jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca। tasmādaparihārye'rthe na tvaṃ śocitumarhasi ॥2-27॥
Death is inevitable for one who is born and birth is inevitable for one who dies. Therefore, you should not grieve over what is unavoidable.
Bhā.: Don't grieve over what is unavoidable.
Tāt.: Death is inevitable, don't be surprised!
- B.G 2.28
avyaktādīni bhūtāni vyaktamadhyāni bhārata। avyaktanidhanānyeva tatra kā paridevanā ॥2-28॥
O Bharata, creatures are unmanifest in the beginning, manifest in-between, and they indeed dissolve as unmanifest on death. What is there to lament about such matters?
Bhā.: Inevitable nature of beings is further clarified.
- B.G 2.29
āścaryavat paśyati kaścid enam āścaryavad vadati tathaiva cānyaḥ। āścaryavac cainam anyaḥ śṛṇoti śrutvāpy enaṃ veda na caiva kaścit ॥2-29॥
Some one sees him as a marvel, someone speaks of him as a marvel, others hear him as a marvel. Yet even after such a hearing, no one knows him at all.
Bhā.: The Lord, who is hard to comprehend, is seen as a marvel in the world.
Tāt.: Lord is a marvel, despite knowing him as a marvel, we forget his speciality!
- B.G 2.30
dehī nityamavadhyo'yaṃ dehe sarvasya bhārata। tasmāt sarvāṇi bhūtāni na tvaṃ śocitumarhasi ॥2-30॥
O Bharata, this embodied being stationed in this body, is everlasting and indestructible everywhere. Therefore, you should not grieve for any creature.
Tāt.: The being is eternal because of the Lord, not because of his own capacity
- B.G 2.31
svadharmam api cāvekṣya na vikampitum arhasi। dharmyāddhi yuddhācchreyo'nyatkṣatriyasya na vidyate ॥2-31॥
You must attend to your swa-dharma, your own duty, without vacillating. The righteous war is only beneficial for a warrior like you and other concerns are not suitable.
- B.G 2.32
yadṛcchayā copapannaṃ svargadvāramapāvṛtam। sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam ॥2-32॥
This war has come to you unsought, opening the door to heaven. O Partha, only the blessed warriors come across a war like this.
- B.G 2.33
atha cettvamimaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi। tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi ॥2-33॥
But, if you will not wage this righteous war, having disregarded your own duty (swa-dharma) and fame, you will incur sin.
- B.G 2.34
akīrtiṃ cāpi bhūtāni kathayiṣyanti te'vyayām। sambhāvitasya cākīrtirmaraṇād atiricyate ॥2-34॥
Besides, people will recount your ever lasting ill fame and for the highly esteemed, disrepute is worse than death.
- B.G 2.35
bhayād raṇāduparataṃ maṃsyante tvāṃ mahārathāḥ। yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam ॥2-35॥
The great chariot warriors will think you withdrew from the battle out of fear and the majority will change their opinion to look down upon you.
- B.G 2.36
avācyavādāṃśca bahūn vadiṣyanti tavāhitāḥ। nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim ॥2-36॥
Your enemies insulting your capability will utter many unmentionable words. Is there anything more miserable than that?
- B.G 2.37
hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm। tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ ॥2-37॥
O son of Kunti, If killed, you will attain heaven; if victorious, you will enjoy the earth. Therefore, rise, determined to fight.
Tāt.: Within the purview of one's own duty, 'swa-dharma', fighting for the right cause is always beneficial.
- B.G 2.38
sukhaduḥkhe same kṛtvā lābhālābhau jayājayau। tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi ॥2-38॥
Regarding pleasure and pain, gain and loss, victory and defeat with equanimity engage yourself in the battle, there by you will not incur sin.
- B.G 2.39
eṣā te'bhihitā sāṅkhye buddhiryoge tvimāṁ śṛṇu। buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi ॥2-39॥
The teaching so far imparted to you is called 'Sānkhya', the accurate and certain knowledge. O Partha, listen now to the exposition of 'Yōga', the means of obtaining that certain knowledge i.e. wisdom, equipped with which you will overcome bondage to the results of all actions.
Bhā.: 'Sānkhya' means certain knowledge and 'Yōga' means a practical solution. It does not refer to the independent Sānkhya and Yōga philosophies. In Mōksha-dharma section of Mahābhārata, Pancharatra is praised and independent philosophies of Sānkhya and Yōga are discouraged
Tāt.: Gita refers to the original Sānkhya and Yōga (parama-sānkhya and parama-yōga) which means "accurate and certain knowledge" and "means to attain it" respectively. It is not the same as the prevailing independent philosophies of Sānkhya and Yōga.
- B.G 2.40
nehābhikramanāśo'sti pratyavāyo na vidyate। svalpamapyasya dharmasya trāyate mahato bhayāt॥2-40॥
In this endeavour, there is neither destruction nor distortion of knowledge. The performance of this dharma even in limited measure protects from the great fear.
Tāt.: Dharma indicated is "Vishnu-dharma" or "Bhāgavata-dharma" as per Pancharātra doctrine, which is to be conscious of lord Vishnu's supremacy always and to have His constant remembrance.
- B.G 2.41
vyavasāyātmikā buddhir ekeha kurunandana। bahuśākhā hy anantāś ca buddhayo'vyavasāyinām ॥2-41॥
O Joy of Kurus, the understanding of those who strive methodically towards the essence, the ātman, the ultimate reality, is single certain knowledge. Those who are opposed to methodical striving have opinions that digress in multiple directions and are endless.
Bhā.: Opinion determined by proper reasoning is single certain knowledge.
Tāt.: Ony those who are devoted to lord Vishnu will arrive at single certain knowledge.
- B.G 2.42 and 43
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ। vedavādaratāḥ pārtha nānyadastīti vādinaḥ ॥2-42॥
kāmātmānaḥ svargaparā janmakarmaphalapradām। kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati ॥2-43॥
O Pārtha, those who are attracted to the flowery language of Vedas with an inaccurate perception of reality, promote Vedic ritualism and claim that nothing else exists. Driven by sensual pleasures, they proclaim heaven as the ultimate reward for the actions performed after birth. They recommend various specialised actions directed towards material enjoyment and wealth as the end goal.
Bhā.: Those who focus on the literal meaning of the Vēdas cannot grasp its true essence and suggest ritualism for wordly gains. Vēdas describe the supreme God indirectly.
- B.G 2.44
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām। vyavasāyātmikā buddhiḥ samādhau na vidhīyate ॥ 2-44॥
Those who are lured by such material pleasure and wealth grasp wrong knowledge. They will not get the mindset to strive towards 'ātman', nor ability to attain equanimous state.
Bhā.: Stabilizing the mind perfectly in supreme God is equanimity. It is possible by methodically striving towards 'ātman'. It is unattainable for those lured by pleasure and wealth.
Tāt.: Those who are oriented away from lord Vishnu, towards material wealth, do not get transcendental knowledge (Kēvala-jnāna).
- B.G 2.45
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna। nirdvandvo nityasattvastho niryogakṣema ātmavān ॥2-45॥
The Vēdas dwell on topics relating to the three qualities, O Arjuna, but rise above them. Having no dilemma, become stationed in 'nitya-satwa' i.e. stay in constant remembrance of the supreme lord. Having no desire for safety become 'ātmavān', i.e., considering the supreme lord as master, relinquish all selfish-concerns.
Bhā.: Starting from the verse 'traiguṇya-viṣayā', the mindset required for Yōga is explained. Though superficially Vēdas appear to dwell on topics related to three qualities, in essence they convey lord Vishnu only.
Tāt.: Three qualities are like poison. Remembering lord Vishnu always is - 'nitya-sattwatwa'. Leaving the desire for safety is - 'niryōgakṣēma'. Having the understanding, the supreme-being is my master, is - 'ātmatwa'.
- B.G 2.46
yāvān artha udapāne sarvataḥ samplutodake। tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ ॥2-46॥
That purpose realized in a well is more than served by the vast pond of water. Similarly, what is realized through all the Vēdas, is obtained by a learned man who has transcendental knowledge.
Bhā.: Those who perform actions without desire also get the results, but without misery. 'brāhmaṇa' is the one with transcendental knowledge, indicated by the word 'vijānataḥ'. Just listening to such a knowledgeable Brahmin also gets results of studying all the Vēdas.
Tāt.: Vēdas are conveying the supremacy of lord Vishnu only.
- B.G 2.47
karmaṇyevādhikāraste mā phaleṣu kadācana। mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi ॥2-47॥
You are entitled only to perform your prescribed actions and never to its outcomes. At no point in time, think yourself to cause outcomes resulting from your activities, neither get attached to inaction.
Bhā.: Madhvacharya rejects the notion that two groups of seekers exist, with one requiring 'Karma-Yoga' and the other following 'Jnana-Yoga'. Arjuna is born from a portion of god Indra and sage Nara, as per Mahabharata. So Arjuna does not belong to a lower category of seekers. All seekers should follow a single path. The general principle recommended is to perform actions without desire. Inaction neither leads to knowledge nor to a desire-less state. Inaction is also an action and ends up giving results. Hence, it is mandatory for a person to perform action. Material results are promised in scriptures for benevolent action to develop taste, similar to mixing medicine with sweet to make it palatable. It doesn't imply desire is recommended. Don't become 'karmaphalahētuḥ' , one who takes up action for the sake of its results. At the same time don't be attached to inaction. Seeking to serve the lord and aspiring for his knowledge is always agreeable, and is an exception to the rule.
Tāt.: Don't think you are the lord. It is only the Lord who has the ability to connect the actions to good or bad outcomes. Hence, the Lord is different from other sentient beings.
- B.G 2.48
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya। siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate ॥2-48॥
O Dhananjaya, situated in Yōga, perform prescribed duties without attachment to outcomes. By responding equally to favourable and unfavourable outcomes become equanimous. That only is called Yōga.
Bhā.: 'saṅgaṁ' means being anxious for outcomes. Abandoning such anxiety respond equally towards favourable and unfavourable outcomes. To be situated always in such an equanimous state is Yōga.
Tāt.: 'saṅgaṁ' - being anxious for outcomes.
- B.G 2.49
dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya। buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ ॥2-49॥
O Dhananjya, certainly gap is significant between inferior action and the Buddhi-Yōga, the solution that is of the characteristic of knowledge. Strive to surrender yourself to such wisdom consciousness. Narrow minded are those who seek to cause outcomes.
Bhā.: One must adopt the 'Buddhi-Yōga', the solution that is of the characteristic of knowledge.
Tāt.: 'Buddhau Saraṇaṁ' - The knowledgeable continue to maintain a surrendered attitude to lord Vishnu always, even after liberation.
- B.G 2.50
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte। tasmādyogāya yujyasva yogaḥ karmasu kauśalam ॥2-50॥
Possessed with the knowledge of the lord he renounces here and now the results of both the good and bad deeds. Therefore, engage yourself in Yōga. Yōga is skill in performing the actions for His sake.
Bhā.: It is necessary to aspire towards liberation. The liberated do experience bliss after liberation, by the grace of the Lord. It is not an attribute less empty state. The unique individuality of the being, 'Upādi', continues even after liberation. Ēkībhūta, i.e. 'Becoming one', means togetherness with the Lord. The liberated have non-material bodies, similar to the lord. The liberated region, Mōksha, is one only, and all liberated, without exception, reach the same Mōksha. The undesirable imprints must be removed completely before one can attain liberation.
Tāt.: 'karmakauśala' - performing action for the lord's sake. 'budidhaḥ' - one who possesses the knowledge of the lord.
- B.G 2.51
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ। janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam ॥2-51॥
The great achievers perform actions possessed with the right knowledge. Relinquishing the results, certainly they become free from the bondage that causes birth and reaches the ultimate goal without difficulty.
Bhā.: Action performed with the right attitude leads to knowledge, that in turn leads to liberation. Relinquishing the results means offering it to the lord.
- B.G 2.52
yadā te moha-kalilaṃ buddhir vyatitariṣyati। tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca ॥2-52॥
When your intellect overcomes the cloud of delusion, then you attain fully the continued benefits of the knowledge from what's already been heard and what remains to be heard.
Bhā.: 'nirvēdaṁ' - means continued benefits from knowledge. The liberated find greater joy in praising the lord. All liberated individuals experience immense joy and no misery, despite a hierarchy based on their knowledge.
Tāt.: 'nirvēda' - means continued benefit.
- B.G 2.53
śrutivipratipannā te yadā sthāsyati niścalā। samādhāvacalā buddhis tadā yogam avāpsyasi ॥2-53॥
Bhā.: When the intellect grasps the certain knowledge of Vēdas decisively, the mind becomes unwavering and attains Yōga.
Tāt.: 'śrutivipratipannā' - is a special grasp of Vēdic knowledge. From such knowledge, one gets an unwavering mind, and attains Yōga
- B.G 2.54
arjuna uvāca। sthitaprajñasya kā bhāṣā samādhisthasya keśava। sthitadhīḥ kiṃ prabhāṣeta kim āsīta vrajeta kim ॥2-54॥
Arjuna said: O Keshava, What are the characteristics of the one who is stationed in practical wisdom when he is in an equanimous state (samādhi)? Stationed in his intellect, how does he speak? With what attitude does he sit? How does he walk?
Bhā.: 'sthitaprajna' - one who is established in practical wisdom; 'bhāshā' - ascertained characteristics; 'samādhistha' - one who is stationed in Samādhi; 'Kēshava' - one who administers the creation and destruction activities of the universe; 'kimāsīt' - 'With what attitude does he sit?'; In Puranas, great Kings, and sages enquire about dharma, so that people can grasp the knowledge. It doesn't mean Arjuna is ignorant.
Tāt.: 'kā bhāṣā' - by what qualities he is recognized. 'samādhisthasya' - who is devoid of defective intelligence.
- B.G 2.55
śrībhagavānuvāca। prajahāti yadā kāmān sarvān pārtha manogatān। ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate ॥2-55॥
The Lord said:
O Partha, when one relinquishes all the desires is his mind, and is content in the lord, by the lord, then he is said to be the one who is stationed in wisdom.
Bhā.: Verses 2.55 to 2.69 describe characteristics of one who is 'Sthita-prajna'. As desire exists in the mind, to destroy desire, it is necessary to generate knowledge, opposed to desire, in the mind. All kinds of material taste disappear by stationing the mind on the lord, called 'ātman'. The word 'ātman' in this verse refers to God, not the being.
Tāt.: Renunciation of all desires and attainment of complete satisfaction, i.e. liberation, is a gradual process. Hence, initially, not having forbidden desires is equal to desireless ness. The word 'ātma' here refers to lord Vishnu. The liberation becomes possible by Lord's grace only.
- B.G 2.56
duḥkheṣv-anudvignamanāḥ sukheṣu vigataspṛhaḥ। vītarāgabhayakrodhaḥ sthitadhīr munir ucyate ॥2-56॥
He whose mind remains unperturbed in sorrow and devoid of desires for pleasures, who is free from passion, fear, and anger, and who is established in steadfast wisdom is called a 'muni', i.e. sage.
Bhā.: Described characteristics of 'sthitha-prajna' are the very things to be cultivated by spiritual aspirant. Taste, passion, and love are attachments to what is not beneficial.
- B.G 2.57
yaḥ sarvatrānabhisnehastattat prāpya śubhāśubham। nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ॥57॥
He who has no attachment anywhere, and who neither welcomes nor hates when he meets with good or bad, has his wisdom well established.
Bhā.: Having no attachment anywhere, neither welcome good nor hate bad.
- B.G 2.58
yadā saṃharate cāyaṃ kūrmo'ṅgānīva sarvaśaḥ। indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā ॥58॥
When he withdraws his senses all together from the objects of senses, like the limbs of a tortoise, his wisdom is well established.
- B.G 2.59
viṣayā vinivartante nirāhārasya dehinaḥ। rasavarjaṃ rasopyasya paraṃ dṛṣṭvā nivartate ॥59॥
The interest in material topic retreats by fasting for the one with the body. But even that avoidance of taste for taste, i.e. passion for passion, disappears by seeing that Devine lord.
Bhā.: By fasting, one can only control senses. Only with transcendental knowledge does the interest in material topics disappear. 'rasa' is used here to mean 'passion' in general, and not taste specifically.
Tāt.: 'rasa' is used here to mean 'passion' in general, and not taste specifically.
- B.G 2.60
yatato hy api kaunteya puruṣasya vipaścitaḥ। indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ॥60॥
O Arjuna, certainly, in-spite of trying, the senses that are harmful for one's character carry away the mind forcefully, even of the person with discriminatory knowledge.
Bhā.: Person indicated in this verse is the one with ordinary knowledge, not transcendental. 'pramāthīni' - harmful to the character of the person.
- B.G 2.61
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ। vaśe hi yasya indriyāṇi tasya prajñā pratiṣṭhitā ॥61॥
Having restrained all the senses, he should sit meditating on me with the understanding that I (lord Krishna) am superior to everything else. He certainly obtains control over his senses, and for such a person, wisdom is steadfast.
Bhā.: With effort, it is possible to bring senses under control. 'yuktaḥ' - who has joined lord in the mind. 'matparaḥ' - with understanding that I am (lord Krishna) is superior to everything else. Steadfast wisdom results from such a meditation.
- B.G 2.62 and 63
dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate। saṅgāt sañjāyate kāmaḥ kāmāt krodho'bhijāyate॥62॥
krodhādbhavati sammohaḥ sammohāt smṛtivibhramaḥ। smṛtibhraṃśād buddhināśo buddhināśāt praṇaśyati ॥63॥
When the person dwells on material topics, he develops attachment in them. From attachment springs desire. From that desire comes forth the anger. Anger results in the inability to discriminate. Loss of discrimination results in the distortion of memory. The distorted memory destroys the knowledge. He perishes from the destruction of knowledge.
Bhā.: 'sammōhaḥ' - desire to do the prohibited action. 'smr̥ti vibhramaḥ' - distortion of memory that aids one to resist doing prohibited action. 'buddhināśaḥ' - destruction of the knowledge that enables one to recognize defects fully. 'vinaśyati' - obtains hell.
Tāt.: 'saṁmōhā' - means wrong knowledge
- B.G 2.64 and 65
rāgadveṣavimuktais tu viṣayān indriyaiś caran ātmavaśyair vidheyātmā prasādam adhigacchati ॥64॥
prasāde sarvaduḥkhānāṃ hānir asyopajāyate। prasannacetaso hy āśu buddhiḥ paryavatiṣṭhati ॥65॥
One who has become free from passion and hatred, in-spite of the material topics coming in contact with indriyas freely, who has got indriyas under his grasp, who has made indriyas his servant, obtains grace, i.e. serenity of mind. From that grace, destruction of all miseries becomes possible. Certainly that serene minded, soon gets himself established in sufficient wisdom.
Bhā.: The two verses describe results of conquering the 'indriyas'. 'vidhēya ātmā' - one who has conquered the mind even while experiencing material topics. 'prasādaṁ' - serenity of mind. Grace ('prasāda') results from the touch of transcendental Brahman. Thus, senses on their own are not drawn towards material topics, resulting in elimination of misery.
- B.G 2.66 and 67
nāsti buddhiḥ ayuktasya na ca ayuktasya bhāvanā। na ca abhāvayataḥ śāntiḥ aśāntasya kutaḥ sukham॥66॥
indriyāṇāṃ hi caratāṃ yanmano'nuvidhīyate। tadasya harati prajñāṃ vāyurnāvamivāmbhasi ॥67॥
For one who is without the gracefully engaged mind, there is no wisdom. Without the graceful attitude, one does not get liberated. Without liberation, where is happiness? Such a mind (without grace) is sub-servient to the movement of senses. Wisdom is stolen from such a mind the way the windy waters carry away a ship.
Bhā.: Restraining the mind faculty is not suitable for the ungraceful mind. 'anu vidhīyatē'- lord instruments as per one's senses. 'harati prajñāṁ' - arising of wisdom from knowledge is prevented and even the existing wisdom shrinks.
Tāt.: 'shānti' - also means honest endeavour towards the lord.
- B.G 2.68
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ। indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥68॥
Therefore, O mighty-armed one, Those who have restrained in all respects their senses from the objects of senses, their wisdom is firmly established.
Bhā.: One must try to control senses fully with the whole of his being.
- B.G 2.69
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī। yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ॥69॥
Where it is night for all beings, there the self controlled is wide awake. Where the beings are awake, that is observed as night by the meditating monk.
Bhā.: Sleeping are those who are unaware of the lord's form and characteristics. When normal beings interested in material topics are awake, it is like a night for a Jnāni. 'muni' - one who is engaged in meditation, i.e. remembering the lord. Muni observing the day as night is his accomplishment.
Tāt.: The self-controlled who is focussed on Brahman sees only him and nothing else, similar to a person seeing the wonderful object glowing in the night.
- B.G 2.70
āpūryamāṇam acala-pratiṣṭhaṃ samudram āpaḥ praviśanti yadvat। tadvat kāmā yaṃ praviśanti sarve sa śāntim āpnoti na kāma-kāmī ॥70॥
The sea is established unwaveringly even when water enters and fills from all sides, similarly he obtains serenity of mind in whom all desires enter, not he who goes after desires.
Bhā.: They don't get excited about obtaining material pleasures, nor do they shrink because of their need, nor do they eagerly try to obtain them.
Tāt.: It is not practical to abandon all desires. One must experience the material topics without crossing the boundaries of Dharma. 'shānti' - liberated state where sincerity towards lord Vishnu is firmed up.
- B.G 2.71
vihāya kāmān yaḥ sarvān pumāṁś carati nispr̥haḥ। nirmamo nirahaṅkāraḥ sa śāntim adhigacchati ॥71॥
He who gives up all material desires and moves without selfish motive, whose every experience is without attachment, without ego, and without the concept of mine, such a person certainly attains the liberation.
Bhā.: 'kāmān' - material topics. 'nispr̥hatayā vihāya' - one who walks, eats, but does not think - 'I am eating', having given up ego and attachment.
Tāt.: Absence of forbidden desires enables one to give up all material desires. Having understood everything is under the control of the lord Hari, he relinquishes the concept of mine in all places.
- B.G 2.72
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati. sthitvāsyām antakāle'pi brahma nirvāṇam ṛcchati ॥72॥
O Partha, on obtaining "brāhmī sthiti", the mind stationed on the topic of Brahman, one is not bewildered. If he continues to be stationed thus, even at the time of death, he attains a bodiless form similar to Brahman.
Bhā.: Only a person who has exhausted all his previous imprints can remember the lord while departing, and thus gets liberated. Others are re-born. A person who has attained the wisdom will definitely get liberated once the imprints are exhausted. It is not necessary to experience and exhaust all pending imprints. The knowledge and grace have the power to burn imprints faster. Views of Shaiva and Shakta Āgamas, as well as Sānkhya and Yoga, where they oppose Vēdic knowledge are not authentic. 'nirvāṇaṁ' - without physical body, but has a form that is transcendental. One should not associate negative attributes with the Lord. All forms of the lords are complete without a defect. It is possible for contradictory natures to exist in the Lord in unison because of his inconceivable power.
Tāt.: 'brāhmī' - on the topic of Brahman. Even a Janānin, as per the rule, gets the remembrance of the lord while departing, only after the destruction of previous imprints. 'bāṇaṁ' - physical body.
