Bhagavad Gita: Chapter 2/Verse 53

Chapter 2/Verse 53

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥२- ५३॥

śrutivipratipannā te yadā sthāsyati niścalā ।
samādhāvacalā buddhistadā yogamavāpsyasi ॥2- 53॥

When your immovable wisdom averse to hearing will stand immovable in samādhi, then you will attain yoga. 


Word-for-word translations

śrutivipratipannā (śruti + vipratipannā) (compound) (adjective) (feminine, nominative, singular) = averse to hearing 

te (pronoun, 2nd person, genitive, singular) = your

yadā (relative adverb) (indeclinable) = when 

sthāsyati (future tense, 3rd person, singular) = it will stand 

niścalā (feminine, nominative, singular) = immovable

samādhau (masculine, locative, singular) = in samādhi (a higher state of consciousness arising from a state of profound concentration)

acalā  (adjective) (feminine, nominative, singular) = immovable

buddhis (feminine, nominative, singular) = wisdom

tadā (correlative adverb) (indeclinable) = then 

yogam (masculine, accusative, singular) = yoga (union)

avāpsyasi (future tense, 2nd person, singular) = you will attain 


Commentary

The word "samādhi" is a word that can mean "a higher state of consciousness arising from a state of profound concentration" in a spiritual practice context, which is the context I choose for this verse. Asking what samādhi is has much conjecture behind it and that is why I left it untranslated in this verse, just like the word "yoga". These words are very important in the culture from which the Bhagavad Gita sprung from. I feel these words find their definition from experience based on discipline and practice in the spiritual arts. 

Bhagavad Gita: Chapter 2/Verse 52

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥२- ५२॥

yadā te mohakalilaṃ buddhirvyatitariṣyati ।
tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca ॥2- 52॥

When your wisdom goes beyond the thicket of delusion, then you will go to disinterest of what has been heard and what will be heard.  


Word-for-word translations

yadā (relative adverb) (indeclinable) = when 

te (pronoun, 2nd person, genitive, singular) = your

mohakalilam (moha + kalilam) (compound) (neuter, accusative, singular) = thicket of delusion 

buddhis (feminine, nominative, singular) = wisdom

vyatitariṣyati (future tense, 3rd person, singular) = it will go beyond 


tadā (correlative adverb) (indeclinable) = then 

gantāsi (future tense, 2nd person, singular) = you will go 

nirvedam (masculine, accusative, singular) = disinterest 

śrotavyasya (future passive participle) (masculine, genitive, singular) = of what will be heard

śrutasya (past passive participle) (masculine, genitive, singular) = of what has been heard  

ca (conjunction) (indeclinable) = and


Commentary

This verse is a good example of relative/correlative use in a Sanskrit sentence as well as passive participle usage. 

Bhagavad Gita: Chapter 2/Verse 51

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥२- ५१॥

karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ ।
janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam ॥2- 51॥

The wise yoked with wisdom having abandoned the result born of action, liberated from the bondage of birth, they go to a healthy place. 


Word-for-word translation

karmajam (karma + jam) (adjective) (neuter, nominative, singular) = born of action

buddhiyuktās (past passive participle) (masculine, nominative, plural) = yoked with wisdom 

hi (indecliable) = indeed (emphatic particle)

phalam (neuter, nominative, singular) = result 

tyaktvā (gerund) (indeclinable) = having abandoned 

manīṣiṇas (masculine, nominative, plural) = the wise 


janmabandhavinirmuktās (janma + bandha + vinirmuktās) (past passive participle) (masculine, nominative, plural) = liberated from the bondage of birth

padam (neuter, accusative, singular) = place

gacchanti (present tense, 3rd person, plural) = they go

anāmayam (adjective) (neuter, accusative, singular) = healthy


Commentary

This verse gives great practice in figuring it out by understanding the relationship of nouns and adjectives within the verse that has past passive participles interspersed within it. 

Bhagavad Gita: Chapter 2/Verse 50

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥२- ५०॥

buddhiyukto jahātīha ubhe sukṛtaduṣkṛte ।
tasmādyogāya yujyasva yogaḥ karmasu kauśalam ॥2- 50॥

Yoked with wisdom abandon here both good and bad results. Hence, you yoke for the sake of yoga! Yoga is skill in actions.  


Word-for-word translation

buddhiyuktas (buddhi + yuktas) (past passive participle) (compound) (masculine, nominative, singular) = yoked with wisdom

jahāti (present tense, 3rd person, singular) = abandon

iha (adverb) (indeclinable) = here

ubhe (adjective) (neuter, accusative, dual) = both

sukṛtaduṣkṛte (neuter, accusative, dual) = good and bad results


tasmāt (adverb) (indeclinable) = hence 

yogāya (masculine, dative, singular) = for the sake of yoga

yujyasva (imperative, 2nd person, singular) = you yoke!

yogas (masculine, nominative, singular) = yoga

karmasu (neuter, locative, plural) = in actions

kauśalam (neuter, nominative, singular) = skill 


Commentary

This verse is a nice play on the verb "yuj" and the noun "yoga", which is derived from the verb "yuj". The words "yoke" and "yoga" are not used literally here, but are transcendental practices to bring equilibrium to one's state of being. 

Bhagavad Gita: Chapter 2/Verse 49

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥२- ४९॥

dūreṇa hyavaraṃ karma buddhiyogāddhanaṃjaya ।
buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ ॥2- 49॥

Indeed by far, action is more inferior than the yoga of wisdom. O Dhanaṃjaya, seek refuge in wisdom! Wretched are the motives for results.


Word-for-word translations

dūreṇa (instrumental case is used adverbially) (masculine, instrumental, singular)  = by far

hi (indecliable) = indeed (emphatic particle)

avaraṃ (adjective) (masculine, nominative , singular) = inferior

karma (neuter, nominative, singular) = action

buddhiyogāt (buddhi + yogāt) (compound) (ablative of comparison) (masculine, ablative, singular) = than the yoga of wisdom 

dhanaṃjaya (masculine, vocative, singular) = O Dhanaṃjaya

buddhau (masculine, locative, singular) = in wisdom

śaraṇam (neuter, accusative, singular) = refuge

anviccha (imperative, 2nd person, singular) = you seek! 

kṛpaṇās (adjective) (masculine, nominative, plural) = wretched 

phalahetavas (phala + hetavas) (compound) (masculine, nominative, plural) = motives for results 


Commentary

Most previous translations are in agreement with the interpretation of this verse, which states that action is far inferior to the "yoga of wisdom" and "motives for results" are "wretched". These are very strong words and go against the zeitgeist in today's world. That is what makes the philosophy of the Bhagavad Gita so radical and refreshing. 

A lot of time can be spent on contemplating the deeper meaning of the "yoga of wisdom". The word "yoga" comes from the verb "yuj", which means "yoke" or "join". It conveys a sense of joining oneself to wisdom. 

This verse gives a nice example of an adverbial use the instrumental case and an "ablative of comparison" with the ablative case. 

Bhagavad Gita: Chapter 2/Verse 48

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥२- ४८॥

yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanaṃjaya ।
siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate ॥2- 48॥

O Dhanaṃjaya, abiding in yoga, you perform in action having abandoned attachment. Having been equal in success and failure, it is called the yoga of equanimity. 



Word-for-word translations

yogasthas (yoga + sthas) (compound) (masculine, nominative, singular) = abiding in yoga 

kuru (imperative, 2nd person, singular) = you perform

karmaṇi (neuter, locative, singular) = in action 

saṅgam (masculine, accusative, singular) = attachment 

tyaktvā (gerund) (indeclinable) = having abandoned 

dhanaṃjaya (masculine, vocative, singular) = O Dhanaṃjaya (epithet for Arjuna) 


siddhyasiddhyos (siddhi + asiddhyos) (compound) (feminine, locative, dual) = success and failure 

samas (masculine, nominative, singular) = equal 

bhūtvā (gerund) (indeclinable) = having been

samatvam (neuter, accusative, singular) (accusative case used adverbially) (indeclinable) = equanimity

yogas (masculine, nominative, singular) = yoga 

ucyate (passive, present tense, 3rd person, singular) = is called


Commentary 

The previous translations of this verse are very interesting because they tend to leave out the gerund syntax of this verse in their translations. The translations are also conflicted on whether yoga is equanimity or equanimity is yoga. Plus the abstract words like "yoga" create main variations in interpretation. 

The basic driving message of this verse is that one abides in a state of yoga having abandoned attachment and seeing success and failure as the same; then one performs a yoga of equanimity, which means the one "yokes oneself to a state of equilibrium and calm" in all circumstances. 

Bhagavad Gita: Chapter 2/Verse 47

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥२- ४७॥

karmaṇyevādhikāraste mā phaleṣu kadācana ।

mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi ॥2- 47॥

Whenever in action, your responsibility is not in the results, nor to be the motive for the results of action, nor should your attachment be in inaction!

Word-for-word translations 

karmaṇi (neuter, locative, singular) = in action 

eva (indeclinable) = (emphatic particle, emphasizing preceding word)

adhikāras (masculine, nominative, singular) = responsibility 

te (pronoun, 2nd person, genitive, singular)  = your

mā (adverb) (indeclinable) = not

phaleṣu (neuter, locative, plural) = in the results 

kadācana (indefinite article) (indeclinable) = whenever 

mā (adverb) (indeclinable) = not

karmaphalahetus (karma + phala + hetus) (compound) (masculine, nominative, singular) = motive of the results of actions  

bhūs (aorist, imperative, 3rd person, singular) = to be!

mā (adverb) (indeclinable) = not

te (pronoun, 2nd person, genitive, singular)  = your

saṅgas (masculine, nominative, singular) = attachment 

astu (imperative, 3rd person, singular) = it should be!

akarmaṇi (neuter, locative, singular) = in inaction 

Commentary

"Adhikāras" is one of those abstract words that conveys a sense of having the duty or responsibility to supervise over something or someone, so the first part of this verse is saying that one does not have the duty to supervise over the fruits of their action. 

The one issue I take with the previous translations is the first part of the verse. Most previous translations interpret the first part of the verse like this: "Your concern should be with action and never with the action's fruits". Almost all translation leave out the word "kadācana", which means "whenever". If one tries to fit in "kadācana" in the previous translations, the first part of the verse does not work or it would be clunky, at the least. My translation uses "kadācana" in a smooth manner.

"Bhūs" is an archaic aorist imperative, 3rd person, singular verb conjunction of the verb "bhū". This was a bugger to find. It is coupled with the prohibitive particle "mā" to make a negative imperative or injunctive. 

Bhagavad Gita: Chapter 2/Verse 46

यावानर्थ उदपाने सर्वतः संप्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२- ४६॥

yāvānartha udapāne sarvataḥ saṃplutodake ।

tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ ॥2- 46॥

To the extent of the use of a full well in a deluge of water, similarly is [the use] of all the knowledge known of a Brāhman.  


Word-for-word translations

yāvān (adverb) (indeclinable) = to the extent of

arthas (masculine, nominative, singular) = use 

udapāne (masculine, locative, singular) = in a well

sarvatas (adverb) (indeclinable) = full

saṃplutodake (saṃpluta + udake) (compound) (masculine, locative, singular) = in a deluge of water 


tāvān (adverb) (indeclinable) = similarly 

sarveṣu (adverb) (indeclinable) = in all

vedeṣu (masculine, locative, plural) = in the knowledge 

brāhmaṇasya (masculine, genitive, singular) = of a Brāhman

vijānatas (past passive participle) (masculine, nominative, singular) = known


Commentary

This is one of my favorite verses from the Bhagavad Gita. 

I have to take issue with many of the past translations given I feel they twist the meaning of this verse to "politically tip the hat" to the Brāhman class at the expense of the grammar and with this the message of the verse is missed and taken out of context with the verses that surround it. This verse is conveying the message that when one can transcend the duality and the need for prosperity and be in a constant state of equilibrium; then one does not need to lean on knowledge of the priestly class because one knows how to balance nature and that which transcends nature. That is why the first part of the verse is saying, "A full well does not have to be dipped into when there is a deluge of water all around it." And the second part of the verse completes the metaphor saying, "Like a well, the Brāhman filled up with encyclopedic knowledge does not have to be dipped into because one is surrounded by the knowledge of equanimity." As a society we have gone so far out of balance with nature and that which transcends nature. We look for a full well when we are walking through a flood of fresh water.

Grammatically, the biggest issue I have with the past translations is ignoring the past passive participle assignment of the word "vijānatas" meaning "known". Previous translations treat "vijānatas" as a strict adjective, which is grammatically incorrect. 

Bhagavad Gita: Chapter 2/Verse 45

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥२- ४५॥

traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna ।
nirdvandvo nityasattvastho niryogakṣema ātmavān ॥2- 45॥

The Vedic knowledge subjects concern the three guṇas. O Arjuna,  transcend the three guṇas,  be in perpetual equilibrium transcendent of duality, [and] self-possessed transcendent of prosperity.


Word-for-word translations

traiguṇyaviṣayās (traiguṇya + viṣayās) (compound) (masculine, nominative, plural) = the subjects concerning the three guṇas

vedās (adjective) (masculine, nominative, plural) = Vedic knowledge

nistraiguṇyas (masculine, nominative, singular) = transcendent of the three guṇas

bhavārjuna (bhava + arjuna) (masculine, vocative, singular) = O Arjuna be

nirdvandvas (masculine, nominative, singular) = transcendent of duality

nityasattvasthas (adjective) (nitya + sattvasthas) (masculine, nominative, singular) = perpetual equilibrium 

niryogakṣemas (masculine, nominative, singular) = transcendent of prosperity

ātmavān (masculine, nominative, singular) = self-possessed 


Commentary 

The syntax is very interesting in this verse given all the nominative case forms. This verse also has many abstract words such as guṇas, sattva, and ātmavān. 

Bhagavad Gita: Chapter 2/Verse 44

Chapter 2/Verse 44


भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥२- ४४॥

bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām ।
vyavasāyātmikā buddhiḥ samādhau na vidhīyate ॥2- 44॥

The mind is carried off of those attached to supremacy and sense enjoyment. By that view based on resolve does not take place in samādhi. 

Word-for-word translation

bhogaiśvaryaprasaktānāṃ (past passive participle) (neuter, genitive, plural) (compound) = those attached to supremacy and sense enjoyment 

tayā (feminine, pronoun, instrumental, singular) = by that

apahṛtacetasām (apahṛta + cetasām) (neuter, genitive, plural) = the mind is carried off 


vyavasāyātmikā (vyavasāya + ātmikā) (compound) (adjective) (feminine, nominative, singular) = based on resolve 

buddhis (feminine, nominative, singular) = view

samādhau (masculine, locative, singular) = in samādhi 

na (adverb) (indeclinable) = not 

vidhīyate (passive, present tense, 3rd person, singular) = takes place


Commentary

This verse is tricky and has many interpretive variations in previous translations, but the basic meaning comes through in all translations: "Those who are attached to supremacy and sense enjoyment are carried away by their ambitions. One in "samādhi" would not have these thoughts." Samādhi has many abstract meanings and it is best not to translate it into English. It is commonly know as a state one achieves when one can become one with his environment and self by focusing on one thing in one's environment.  

Bhagavad Gita: Chapter 2/Verse 43

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥२- ४३॥

kāmātmānaḥ svargaparā janmakarmaphalapradām ।
kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati ॥2- 43॥

Their nature is desire, craving the heavens, progress with many pompous rituals towards supremacy and sense enjoyment bestowing the fruit of action of birth.


Word-for-word translation

kāmātmānas (kāma + ātmānas) (compound) (masculine, nominative, plural) = their nature is desire

svargaparās (adjective) (masculine, nominative, plural) = craving the heavens

janmakarmaphalapradām (janma + karma + phala + pradām) (compound) (feminine, accusative, singular) = bestowing the fruit of action of birth

kriyāviśeṣabahulām (kriyā + viśeṣa + bahulām) (compound) (feminine, accusative, singular) = many pompous rituals

bhogaiśvaryagatim (feminine, accusative, singular) = progress in supremacy and sense enjoyment

prati (preposition) (indeclinable) = towards



Commentary

This verse shows the richness of the gender connection of nouns and the words that accessorize the nouns. 

Bhagavad Gita: Chapter 2/Verse 42

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥२- ४२॥

yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ ।
vedavādaratāḥ pārtha nānyadastīti vādinaḥ ॥2- 42॥


O son-of-Prithā, the ignorant ones, delighted in the lore of the Veda, utter this flowery speech saying, "There is no other".  


Word-for-word translations

yām (feminine, pronoun, accusative, singular) = which (word actually omitted in the English translation given it is a syntactical device in Sanskrit)

imām (feminine, demonstrative pronoun, accusative, singular) = this 

puṣpitām (adjective) (feminine, accusative, singular) = flowery

vācam (feminine, accusative, singular) = speech

pravadanti (present tense, 3rd person, plural) = they utter

avipaścitas (masculine, nominative, plural) = the ignorant ones


vedavādaratās (veda + vāda + ratās) (compound) (past passive participle) (masculine, nominative, plural) = delighted in the lore of the Veda  

pārtha (masculine, vocative, singular) = O son-of-Prithā

na (adverb) (indeclinable) = not 

anyat (adjective) (pronoun declension, nominative, singular) = other

asti (present tense, 3rd person, singular) = one is

iti (indeclinable) = (quotation mark)

vādinas (masculine, nominative, singular) = saying


Commentary 

A good example of how a vocative and quotation marker can help break up a Sanskrit sentence into smaller parts. 

Bhagavad Gita: Chapter 2/Verse 41

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥२- ४१॥

vyavasāyātmikā buddhirekeha kurunandana ।
bahuśākhā hyanantāśca buddhayo'vyavasāyinām ॥2- 41॥

Here is one view based on resolve, O delight of the Kurus. Indeed, the branches of knowledge are many and the views of the irresolute are infinite.

   
Word-for-word translations

vyavasāyātmikā (vyavasāya + ātmikā) (compound) (adjective) (feminine, nominative, singular) = based on resolve 

buddhis (feminine, nominative, singular) = view

ekā (adjective) (feminine, nominative, singular) = one

iha (adverb) (indeclinable) = here

kurunandana (masculine, vocative, singular) = O delight of the Kurus


bahuśākhās (bahu + śākhās) (compound) (feminine, nominative, plural) = branches of knowledge are many

hi (adverb) (indeclinable) = indeed

anantās (adjective) (feminine, nominative, plural) = infinite 

ca (conjunction) (indeclinable) = and

buddhayas (adjective) (feminine, nominative, plural) = views

avyavasāyinām (feminine, genitive, plural) = of the irresolute 


Commentary

My translation is a bit different from the previous translations given the previous translations want merge "the infinite views of the irresolute" with "branches of knowledge are many". There is a connection, but I feel there should be a bit more "syntactical space" between the phrases. I believe Krisha is telling Arjuna that his single view is based on resolve, but of course the branches of knowledge are many and thus the views of the irresolute are infinite. 

This is a really interesting verse with many feminine forms of words due to adjectives modifying feminine gender nouns. Previous translations interpret this verse in many interesting ways given the feminine abstract noun, "buddhi".