bhogaiśvarya-prasaktānāṁ (2.44)
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate
bhoga — to material enjoyment; aiśvarya — and
opulence; prasaktānām — for those who are attached; tayā — by
such things; apahṛta-cetasām
— bewildered in mind; vyavasāya-ātmikā — fixed in determination; buddhiḥ — devotional service to
the Lord; samādhau — in the controlled mind; na — never; vidhīyate
— does take place.
In the minds of those who are too attached to sense
enjoyment and material opulence, and who are bewildered by such things, the
resolute determination for devotional service to the Supreme Lord does not take
place.
trai-guṇya-viṣayā
vedā (2.45)
nistrai-guṇyo
bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān
trai-guṇya
— pertaining to the three modes of material nature; viṣayāḥ — on the subject matter; vedāḥ — Vedic literatures; nistrai-guṇyaḥ — transcendental to the
three modes of material nature; bhava — be; arjuna — O Arjuna; nirdvandvaḥ — without duality; nitya-sattva-sthaḥ — in a pure state of
spiritual existence; niryoga-kṣemaḥ — free from ideas of gain and protection; ātma-vān
— established in the self.
The Vedas deal mainly with the subject of the three modes
of material nature. O Arjuna, become transcendental to these three modes. Be
free from all dualities and from all anxieties for gain and safety, and be
established in the self.
yāvān artha uda-pāne (2.46)
sarvataḥ
samplutodake
tāvān sarveṣu vedeṣu
brāhmaṇasya
vijānataḥ
yāvān — all that; arthaḥ — is meant; uda-pāne
— in a well of water; sarvataḥ
— in all respects; sampluta-udake — in a great reservoir of
water; tāvān — similarly; sarveṣu — in all; vedeṣu — Vedic
literatures; brāhmaṇasya
— of the man who knows the Supreme Brahman; vijānataḥ — who is in complete
knowledge.
All purposes served by a small well can at once be served
by a great reservoir of water. Similarly, all the purposes of the Vedas can be
served to one who knows the purpose behind them.
karmaṇy
evādhikāras te (2.47)
mā phaleṣu kadācana
mā karma-phala-hetur bhūr
mā te saṅgo ’stv
akarmaṇi
karmaṇi
— in prescribed duties; eva — certainly; adhikāraḥ — right; te — of
you; mā — never; phaleṣu — in the fruits; kadācana — at
any time; mā — never; karma-phala — in the result of the
work; hetuḥ
— cause; bhūḥ
— become; mā — never; te — of you; saṅgaḥ — attachment; astu
— there should be; akarmaṇi
— in not doing prescribed duties.
You have a right to perform your prescribed duty, but you
are not entitled to the fruits of action. Never consider yourself the cause of
the results of your activities, and never be attached to not doing your duty.
yoga-sthaḥ
kuru karmāṇi (2.48)
saṅgaṁ tyaktvā dhanañ-jaya
siddhy-asiddhyoḥ
samo bhūtvā
samatvaṁ yoga
ucyate
yoga-sthaḥ
— equipoised; kuru — perform; karmāṇi — your duties; saṅgam — attachment; tyaktvā
— giving up; dhanam-jaya — O Arjuna; siddhi-asiddhyoḥ — in success and failure;
samaḥ —
equipoised; bhūtvā — becoming; samatvam — equanimity; yogaḥ — yoga; ucyate
— is called.
Perform your duty equipoised, O Arjuna, abandoning all
attachment to success or failure. Such equanimity is called yoga.
dūreṇa
hy avaraṁ karma
(2.49)
buddhi-yogād dhanañ-jaya
buddhau śaraṇam
anviccha
kṛpaṇāḥ phala-hetavaḥ
dūreṇa
— discard it at a long distance; hi — certainly; avaram —
abominable; karma — activity; buddhi-yogāt — on the
strength of Kṛṣṇa
consciousness; dhanam-jaya — O conqueror of wealth; buddhau
— in such consciousness; śaraṇam
— full surrender; anviccha — try for; kṛpaṇāḥ — misers; phala-hetavaḥ — those desiring fruitive
results.
O Dhanañjaya, keep all abominable activities far distant
by devotional service, and in that consciousness surrender unto the Lord. Those
who want to enjoy the fruits of their work are misers.
buddhi-yukto jahātīha (2.50)
ubhe sukṛta-duṣkṛte
tasmād yogāya yujyasva
yogaḥ karmasu
kauśalam
buddhi-yuktaḥ
— one who is engaged in devotional service; jahāti — can get rid of; iha
— in this life; ubhe — both; sukṛta-duṣkṛte — good and bad results;
tasmāt — therefore; yogāya — for the sake of devotional service; yujyasva
— be so engaged; yogaḥ
— Kṛṣṇa
consciousness; karmasu — in all activities; kauśalam — art.
A man engaged in devotional service rids himself of both
good and bad reactions even in this life. Therefore strive for yoga, which is
the art of all work.
karma-jaṁ
buddhi-yuktā hi (2.51)
phalaṁ tyaktvā
manīṣiṇaḥ
janma-bandha-vinirmuktāḥ
padaṁ gacchanty
anāmayam
karma-jam — due to fruitive activities; buddhi-yuktāḥ — being engaged in
devotional service; hi — certainly; phalam — results; tyaktvā
— giving up; manīṣiṇaḥ — great sages or
devotees; janma-bandha — from the bondage of birth and death; vinirmuktāḥ — liberated; padam
— position; gacchanti — they reach; anāmayam — without miseries.
By thus engaging in devotional service to the Lord, great
sages or devotees free themselves from the results of work in the material
world. In this way they become free from the cycle of birth and death and
attain the state beyond all miseries [by going back to Godhead].
yadā te moha-kalilaṁ
(2.52)
buddhir vyatitariṣyati
tadā gantāsi nirvedaṁ
śrotavyasya śrutasya ca
yadā — when; te — your; moha — of
illusion; kalilam — dense forest; buddhiḥ — transcendental service
with intelligence; vyatitariṣyati — surpasses; tadā — at that
time; gantā asi — you shall go; nirvedam — callousness; śrotavyasya
— toward all that is to be heard; śrutasya — all that is already heard; ca
— also.
When your intelligence has passed out of the dense forest
of delusion, you shall become indifferent to all that has been heard and all
that is to be heard.
śruti-vipratipannā te (2.53)
yadā sthāsyati niścalā
samādhāv acalā buddhis
tadā yogam avāpsyasi
śruti — of Vedic revelation; vipratipannā —
without being influenced by the fruitive results; te — your; yadā
— when; sthāsyati — remains; niścalā — unmoved; samādhau —
in transcendental consciousness, or Kṛṣṇa
consciousness; acalā — unflinching; buddhiḥ — intelligence; tadā
— at that time; yogam — self-realization; avāpsyasi — you will
achieve.
When your mind is no longer disturbed by the flowery
language of the Vedas, and when it remains fixed in the trance of
self-realization, then you will have attained the divine consciousness.
śrī-bhagavān uvāca (2.55)
prajahāti yadā kāmān
sarvān pārtha mano-gatān
ātmany evātmanā tuṣṭaḥ
sthita-prajñas tadocyate
śrī-bhagavān uvāca — the Supreme
Personality of Godhead said; prajahāti — gives up; yadā — when; kāmān
— desires for sense gratification; sarvān — of all varieties; pārtha
— O son of Pṛthā; manaḥ-gatān — of mental
concoction; ātmani — in the pure state of the soul; eva —
certainly; ātmanā — by the purified mind; tuṣṭaḥ — satisfied; sthita-prajñaḥ — transcendentally
situated; tadā — at that time; ucyate — is said.
The Supreme Personality of Godhead said: O Pārtha, when a
man gives up all varieties of desire for sense gratification, which arise from
mental concoction, and when his mind, thus purified, finds satisfaction in the
self alone, then he is said to be in pure transcendental consciousness.
duḥkheṣv
anudvigna-manāḥ (2.56)
sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ
sthita-dhīr munir ucyate
duḥkheṣu
— in the threefold miseries; anudvigna-manāḥ — without being agitated
in mind; sukheṣu — in happiness; vigata-spṛhaḥ — without being
interested; vīta — free from; rāga — attachment; bhaya —
fear; krodhaḥ
— and anger; sthita-dhīḥ
— whose mind is steady; muniḥ
— a sage; ucyate — is called.
One who is not disturbed in mind even amidst the
threefold miseries or elated when there is happiness, and who is free from
attachment, fear and anger, is called a sage of steady mind.
yaḥ
sarvatrānabhisnehas (2.57)
tat tat prāpya śubhāśubham
nābhinandati na dveṣṭi
tasya prajñā pratiṣṭhitā
yaḥ
— one who; sarvatra — everywhere; anabhisnehaḥ — without affection; tat
— that; tat — that; prāpya — achieving; śubha — good; aśubham
— evil; na — never; abhinandati — praises; na — never; dveṣṭi — envies; tasya —
his; prajñā — perfect knowledge; pratiṣṭhitā — fixed.
In the material world, one who is unaffected by whatever
good or evil he may obtain, neither praising it nor despising it, is firmly
fixed in perfect knowledge.
yadā saṁharate
cāyaṁ (2.58)
kūrmo ’ṅgānīva
sarvaśaḥ
indriyāṇīndriyārthebhyas
tasya prajñā pratiṣṭhitā
yadā — when; saṁharate — winds up; ca — also; ayam
— he; kūrmaḥ
— tortoise; aṅgāni
— limbs; iva — like; sarvaśaḥ
— altogether; indriyāṇi
— senses; indriya-arthebhyaḥ
— from the sense objects; tasya — his; prajñā — consciousness; pratiṣṭhitā — fixed.
One who is able to withdraw his senses from sense
objects, as the tortoise draws its limbs within the shell, is firmly fixed in
perfect consciousness.
viṣayā vinivartante (2.59)
nirāhārasya dehinaḥ
rasa-varjaṁ raso
’py asya
paraṁ dṛṣṭvā nivartate
viṣayāḥ
— objects for sense enjoyment; vinivartante — are practiced to be
refrained from; nirāhārasya — by negative restrictions; dehinaḥ — for the embodied; rasa-varjam
— giving up the taste; rasaḥ
— sense of enjoyment; api — although there is; asya — his; param
— far superior things; dṛṣṭvā
— by experiencing; nivartate — he ceases from.
Though the embodied soul may be restricted from sense
enjoyment, the taste for sense objects remains. But, ceasing such engagements
by experiencing a higher taste, he is fixed in consciousness.
yatato hy api kaunteya (2.60)
puruṣasya vipaścitaḥ
indriyāṇi
pramāthīni
haranti prasabhaṁ
manaḥ
yatataḥ
— while endeavoring; hi — certainly; api — in spite of; kaunteya
— O son of Kuntī; puruṣasya — of a man; vipaścitaḥ — full of discriminating
knowledge; indriyāṇi
— the senses; pramāthīni — agitating; haranti — throw; prasabham
— by force; manaḥ
— the mind.
The senses are so strong and impetuous, O Arjuna, that
they forcibly carry away the mind even of a man of discrimination who is
endeavoring to control them.
tāni sarvāṇi
saṁyamya (2.61)
yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā
tāni — those senses; sarvāṇi — all; saṁyamya — keeping under
control; yuktaḥ
— engaged; āsīta — should be situated; mat-paraḥ — in relationship with
Me; vaśe — in full subjugation; hi — certainly; yasya —
one whose; indriyāṇi
— senses; tasya — his; prajñā — consciousness; pratiṣṭhitā — fixed.
One who restrains his senses, keeping them under full
control, and fixes his consciousness upon Me, is known as a man of steady
intelligence.
dhyāyato viṣayān puṁsaḥ (2.62)
saṅgas teṣūpajāyate
saṅgāt sañjāyate
kāmaḥ
kāmāt krodho ’bhijāyate
dhyāyataḥ
— while contemplating; viṣayān — sense objects; puṁsaḥ — of a person; saṅgaḥ — attachment; teṣu
— in the sense objects; upajāyate — develops; saṅgāt — from attachment; sañjāyate
— develops; kāmaḥ
— desire; kāmāt — from desire; krodhaḥ — anger; abhijāyate — becomes
manifest.
While contemplating the objects of the senses, a person
develops attachment for them, and from such attachment lust develops, and from
lust anger arises.
krodhād bhavati sammohaḥ (2.63)
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati
krodhāt — from anger; bhavati — takes place; sammohaḥ — perfect illusion; sammohāt
— from illusion; smṛti
— of memory; vibhramaḥ
— bewilderment; smṛti-bhraṁśāt — after bewilderment
of memory; buddhi-nāśaḥ
— loss of intelligence; buddhi-nāśāt — and from loss of
intelligence; praṇaśyati
— one falls down.
From anger, complete delusion arises, and from delusion
bewilderment of memory. When memory is bewildered, intelligence is lost, and
when intelligence is lost one falls down again into the material pool.
rāga-dveṣa-vimuktais tu (2.64)
viṣayān indriyaiś caran
ātma-vaśyair vidheyātmā
prasādam adhigacchati
rāga — attachment; dveṣa — and detachment; vimuktaiḥ — by one who has become
free from; tu — but; viṣayān — sense objects; indriyaiḥ — by the senses; caran
— acting upon; ātma-vaśyaiḥ
— under one’s control; vidheya-ātmā — one who follows regulated
freedom; prasādam — the mercy of the Lord; adhigacchati —
attains.
But a person free from all attachment and aversion and
able to control his senses through regulative principles of freedom can obtain
the complete mercy of the Lord.
prasāde sarva-duḥkhānāṁ (2.65)
hānir asyopajāyate
prasanna-cetaso hy āśu
buddhiḥ paryavatiṣṭhate
prasāde — on achievement of the causeless mercy of
the Lord; sarva — of all; duḥkhānām
— material miseries; hāniḥ
— destruction; asya — his; upajāyate — takes place; prasanna-cetasaḥ — of the happy-minded; hi
— certainly; āśu — very soon; buddhiḥ — intelligence; pari — sufficiently; avatiṣṭhate — becomes
established.
For one thus satisfied [in Kṛṣṇa consciousness], the
threefold miseries of material existence exist no longer; in such satisfied
consciousness, one’s intelligence is soon well established.
nāsti buddhir ayuktasya (2.66)
na cāyuktasya bhāvanā
na cābhāvayataḥ
śāntir
aśāntasya kutaḥ
sukham
na asti — there cannot be; buddhiḥ — transcendental
intelligence; ayuktasya — of one who is not connected (with Kṛṣṇa consciousness); na —
not; ca — and; ayuktasya — of one devoid of Kṛṣṇa consciousness; bhāvanā
— fixed mind (in happiness); na — not; ca — and; abhāvayataḥ — of one who is not
fixed; śāntiḥ
— peace; aśāntasya — of the unpeaceful; kutaḥ — where is; sukham
— happiness.
One who is not connected with the Supreme [in Kṛṣṇa consciousness] can have
neither transcendental intelligence nor a steady mind, without which there is
no possibility of peace. And how can there be any happiness without peace?
indriyāṇāṁ hi caratāṁ (2.67)
yan mano ’nuvidhīyate
tad asya harati prajñāṁ
vāyur nāvam ivāmbhasi
indriyāṇām
— of the senses; hi — certainly; caratām — while roaming; yat
— with which; manaḥ
— the mind; anuvidhīyate — becomes constantly engaged; tat —
that; asya — his; harati — takes away; prajñām —
intelligence; vāyuḥ
— wind; nāvam — a boat; iva — like; ambhasi — on the
water.
As a strong wind sweeps away a boat on the water, even
one of the roaming senses on which the mind focuses can carry away a man’s
intelligence.
yā niśā sarva-bhūtānāṁ (2.69)
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati
bhūtāni
sā niśā paśyato muneḥ
yā — what; niśā — is night; sarva —
all; bhūtānām — of living entities; tasyām — in that; jāgarti
— is wakeful; saṁyamī
— the self-controlled; yasyām — in which; jāgrati — are awake; bhūtāni
— all beings; sā — that is; niśā — night; paśyataḥ — for the introspective; muneḥ — sage.
What is night for all beings is the time of awakening for
the self-controlled; and the time of awakening for all beings is night for the
introspective sage.
āpūryamāṇam
acala-pratiṣṭhaṁ (2.70)
samudram āpaḥ
praviśanti yadvat
tadvat kāmā yaṁ
praviśanti sarve
sa śāntim āpnoti na kāma-kāmī
āpūryamāṇam
— always being filled; acala-pratiṣṭham — steadily situated; samudram —
the ocean; āpaḥ
— waters; praviśanti — enter; yadvat — as; tadvat — so; kāmāḥ — desires; yam —
unto whom; praviśanti — enter; sarve — all; saḥ — that person; śāntim
— peace; āpnoti — achieves; na — not; kāma-kāmī —
one who desires to fulfill desires.
A person who is not disturbed by the incessant flow of
desires – that enter like rivers into the ocean, which is ever being filled but
is always still – can alone achieve peace, and not the man who strives to
satisfy such desires.
vihāya kāmān yaḥ
sarvān (2.71)
pumāṁś carati niḥspṛhaḥ
nirmamo nirahaṅkāraḥ
sa śāntim adhigacchati
vihāya — giving up; kāmān — material desires
for sense gratification; yaḥ
— who; sarvān — all; pumān — a person; carati — lives; niḥspṛhaḥ — desireless; nirmamaḥ — without a sense of
proprietorship; nirahaṅkāraḥ — without false ego; saḥ — he; śāntim —
perfect peace; adhigacchati — attains.
A person who has given up all desires for sense
gratification, who lives free from desires, who has given up all sense of
proprietorship and is devoid of false ego – he alone can attain real peace.
eṣā brāhmī sthitiḥ
pārtha (2.72)
naināṁ prāpya
vimuhyati
sthitvāsyām anta-kāle ’pi
brahma-nirvāṇam ṛcchati
eṣā — this; brāhmī — spiritual; sthitiḥ — situation; pārtha
— O son of Pṛthā; na
— never; enām — this; prāpya — achieving; vimuhyati — one
is bewildered; sthitvā — being situated; asyām — in this; anta-kāle
— at the end of life; api — also; brahma-nirvāṇam — the spiritual kingdom
of God; ṛcchati —
one attains.
That is the way of the spiritual and godly life, after
attaining which a man is not bewildered. If one is thus situated even at the
hour of death, one can enter into the kingdom of God.