CHAPTER 2

Verse 1

sañjaya uvāca
taṁ tathā kṛpayāviṣṭam
aśru-pūrṇākulekṣaṇam
viṣīdantam idaṁ vākyam
uvāca madhusūdanaḥ

Sañjaya said: Śrī Madhusūdana thus spoke these words to the lamenting Arjuna, who was overwhelmed with compassion and whose restless eyes were full of tears.

Verse 2

śrī-bhagavān uvāca
kutas tvā kaśmalam idaṁ
viṣame samupasthitam
anārya-juṣṭam asvargyam
akīrti-karam arjuna

Śrī Bhagavān said: O Arjuna, what is the cause of your delusion at this crucial hour? This is not at all proper for an Āryan. It will neither enhance your reputation nor lead you to the heavenly planets.

Verse 3

klaibyaṁ mā sma gamaḥ pārtha
naitat tvayy upapadyate
kṣudraṁ hṛdaya-daurbalyaṁ
tyaktvottiṣṭha paran-tapa

O Pārtha, do not behave like a eunuch. It does not befit you. Abandon this petty weakness of heart, O chastiser of the foe, and arise to do battle.

Verse 4

arjuna uvāca
kathaṁ bhīṣmam ahaṁ saṅkhye
droṇaṁ ca madhusūdana
iṣubhiḥ pratiyotsyāmi
pūjārhāv ari-sūdana

Arjuna said: O Madhusūdana, slayer of the enemy, how can I fight with arrows in battle against Grandfather Bhīṣma and Droṇācārya, who are my worshipful superiors?

Verse 5

gurūn ahatvā hi mahānubhāvān
śreyo bhoktuṁ bhaikṣyam apīha loke
hatvārtha-kāmāṁs tu gurūn ihaiva
bhuñjīya bhogān rudhira-pradigdhān

It would be better to maintain my life in this world by begging than to kill these great personalities who are my gurus. Even though motivated by material gain, they remain my superiors. After killing them, any worldly enjoyment I might attain will be smeared with their blood.

Verse 6

na caitad vidmaḥ kataran no garīyo
yad vā jayema yadi vā no jayeyuḥ
yān eva hatvā na jijīviṣāmas
te ’vasthitāḥ pramukhe dhārtarāṣṭrāḥ

I do not know what is better for us – to conquer them or to be conquered by them. Even after killing them, we will not desire to live. Yet they have taken the side of Dhṛtarāṣṭra and now stand before us on the battlefield.

Verse 7

kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam

I, who have become overwhelmed by cowardice, having put aside my natural heroic nature and having become bewildered about how to ascertain my true duty, am requesting You to tell me clearly what is auspicious for me. I am Your disciple and have taken shelter of You; therefore, kindly bestow pertinent instruction upon me.

Verse 8

na hi prapaśyāmi mamāpanudyād
yac chokam ucchoṣaṇam indriyāṇām
avāpya bhūmāv asapatnam ṛddhaṁ
rājyaṁ surāṇām api cādhipatyam

Even if we attain an unrivalled and prosperous kingdom on Earth, with sovereignty over the demigods, I do not see any way to dispel this lamentation, which is drying up my senses.

Verse 9

sañjaya uvāca
evam uktvā hṛṣīkeśaṁ
guḍākeśaḥ paran-tapaḥ
na yotsya iti govindam
uktvā tūṣṇīṁ babhūva ha

Sañjaya said: After speaking these words, Guḍākeśaḥ (Arjuna), the subduer of his foes, said to Śrī Kṛṣṇa, “O Govinda, I shall not fight,” and fell silent.

Verse 10

tam uvāca hṛṣīkeśaḥ
prahasann iva bhārata
senayor ubhayor madhye
viṣīdantam idaṁ vacaḥ

O descendant of Bhārata (Dhṛtarāṣṭra), at that time, Hṛṣīkeśa Śrī Kṛṣṇa, apparently smiling in the midst of both armies, spoke the following words to the grieving Arjuna.

Verse 11

śrī-bhagavān uvāca
aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ

Śrī Bhagavān said: Though you are speaking learned words, you lament for that which is not worthy of grief. Those who are truly learned lament not for the living nor for the dead.

Verse 12

na tv evāhaṁ jātu nāsaṁ
na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param

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

Verse 13

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

Just as the embodied soul gradually passes within this gross physical body from boyhood to youth and to old age, similarly, the soul receives another body at death. An intelligent person is not bewildered by the destruction and rebirth of the body.

Verse 14

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās
tāṁs titikṣasva bhārata

O son of Kuntī, when the senses come in contact with the sense objects, one experiences cold, heat, happiness and distress. Such experiences are flickering and temporary, and therefore, O Bhärata, you must tolerate them.

Verse 15

yaṁ hi na vyathayanty ete
puruṣaṁ puruṣarṣabha
sama-duḥkha-sukhaṁ dhīraṁ
so ’mṛtatvāya kalpate

O best among men, that sober person who remains undisturbed despite the dualities caused by sense perception, and who considers happiness and distress to be the same, is certainly qualified for liberation from the endless cycle of birth and death.

Verse 16

nāsato vidyate bhāvo
nābhāvo vidyate sataḥ
ubhayor api dṛṣṭo ’ntas
tv anayos tattva-darśibhiḥ

Of the temporary, such as winter or summer, there is no permanent existence, and of the eternal, such as the soul, there is no destruction. Those who know the Truth have reached this conclusion by deliberating on what is temporary and what is eternal.

Verse 17

avināśi tu tad viddhi
yena sarvam idaṁ tatam
vināśam avyayasyāsya
na kaścit kartum arhati

You should know that which pervades the entire body – the imperishable soul – to be indestructible. No one is able to destroy the imperishable soul

Verse 18

antavanta ime dehā
nityasyoktāḥ śarīriṇaḥ
anāśino ’prameyasya
tasmād yudhyasva bhārata

The material bodies of the soul, who is eternal, indestructible and immeasurable, are known to be perishable. Therefore, O Arjuna, fight.

Verse 19

ya enaṁ vetti hantāraṁ
yaś cainaṁ manyate hatam
ubhau tau na vijānīto
nāyaṁ hanti na hanyate

He who considers the soul to be either the killer or the killed is ignorant, for the self neither slays nor is slain by anyone.

Verse 20

na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre

The soul neither takes birth nor does he die, nor is he affected by the repeated growth and dwindling of the body. He is unborn, eternal and ever-existing. Though primeval, he remains ever youthful. When the body is destroyed, the soul is not annihilated.

Verse 21

vedāvināśinaṁ nityaṁ
ya enam ajam avyayam
kathaṁ sa puruṣaḥ pārtha
kaṁ ghātayati hanti kam

O Pārtha, how can a person who knows the soul to be eternally birthless, immutable and indestructible kill anyone or cause anyone to be killed?

Verse 22

vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro ’parāṇi
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī

Just as a person discards his old garments and acquires new ones, the soul similarly gives up old bodies and accepts new ones.

Verse 23

nainaṁ chindanti śastrāṇi
nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo
na śoṣayati mārutaḥ

The soul can never be pierced by any weapon, nor burned by fire, nor moistened by water nor dried by the wind.

Verses 24-25

acchedyo ’yam adāhyo ’yam
akledyo ’śoṣya eva ca
nityaḥ sarva-gataḥ sthāṇur
acalo ’yaṁ sanātanaḥ

avyakto ’yam acintyo ’yam
avikāryo ’yam ucyate
tasmād evaṁ viditvainaṁ
nānuśocitum arhasi

The soul is indivisible, insoluble and cannot be burned or dried. He is eternal, all-pervading, permanent, non-moving and ever-existing. He is unmanifest and inconceivable, and being free from the six types of transformations such as birth and death, he is immutable. After understanding the soul in this way, it is not proper for you to lament. 

Verse 26

atha cainaṁ nitya-jātaṁ
nityaṁ vā manyase mṛtam
tathāpi tvaṁ mahā-bāho
nainaṁ śocitum arhasi

If, however, you think that the soul is perpetually born and perpetually dies, there is still no reason for you to grieve, O mighty-armed one.

Verse 27

jātasya hi dhruvo mṛtyur
dhruvaṁ janma mṛtasya ca
tasmād aparihārye ’rthe
na tvaṁ śocitum arhasi

For one who is born, death is certain, and for one who has died, birth is certain; therefore, it is not proper for you to grieve for that which is unavoidable.

Verse 28

Verse 29

āścarya-vat paśyati kaścid enam
āścarya-vad vadati tathaiva cānyaḥ
āścarya-vac cainam anyaḥ śṛṇoti
śrutvāpy enaṁ veda na caiva kaścit

Some look upon the soul as amazing, some speak of him as amazing and some hear of him as amazing. Others, however, even after hearing about him, cannot understand him at all.

Verse 30

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

O Arjuna, the eternal soul, who resides within the body of all living beings, can never be slain. Therefore, it is not proper that you grieve for the soul.

Verse 31

sva-dharmam api cāvekṣya
na vikampitum arhasi
dharmyād dhi yuddhāc chreyo ’nyat
kṣatriyasya na vidyate

Moreover, even after considering your duty as a kṣatriya, it is not at all proper for you to hesitate, as there is no more auspicious engagement for a kṣatriya than to fight for religious purposes.

Verse 32

yadṛcchayā copapannaṁ
svarga-dvāram apāvṛtam
sukhinaḥ kṣatriyāḥ pārtha
labhante yuddham īdṛśam

O Pārtha, fortunate are those kṣatriyas for whom such an opportunity to fight comes of its own accord. It is just like a wide open door to the heavenly planets.

Verse 33

atha cet tvam imaṁ dharmyaṁ
saṅgrāmaṁ na kariṣyasi
tataḥ sva-dharmaṁ kīrtiṁ ca
hitvā pāpam avāpsyasi

However, if you do not perform your scripturally prescribed religious duty of fighting this religious battle, you will lose your fame and your dharma as a kṣatriya. Furthermore, you will simply reap sinful reaction.

Verse 34

akīrtiṁ cāpi bhūtāni
kathayiṣyanti te ’vyayām
sambhāvitasya cākīrtir
maraṇād atiricyate

People will speak of your infamy for all time. For an honourable person, dishonour is more painful than death.

Verse 35

bhayād raṇād uparataṁ
maṁsyante tvāṁ mahā-rathāḥ
yeṣāṁ ca tvaṁ bahu-mato
bhūtvā yāsyasi lāghavam

Great warriors such as Duryodhana will think that you have left the battlefield out of fear. Those who have always honoured you highly will deem you insignificant.

Verse 36

avācya-vādāṁś ca bahūn
vadiṣyanti tavāhitāḥ
nindantas tava sāmarthyaṁ
tato duḥkha-taraṁ nu kim

Your enemies will scorn you with many harsh words, while criticizing your ability. O Arjuna, what could be more painful for you than this?

Verse 37

hato vā prāpsyasi svargaṁ
jitvā vā bhokṣyase mahīm
tasmād uttiṣṭha kaunteya
yuddhāya kṛta-niścayaḥ

O son of Kuntī, if you are killed in the battle, you will attain the heavenly planets, and if you are victorious, you will enjoy this earthly kingdom. Therefore, stand up and fight with determination.

Verse 38

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

Considering happiness and distress, gain and loss, and victory and defeat to be equal, you should prepare to fight. In this way you will not incur any sin.

Verse 39

eṣā te ’bhihitā sāṅkhye
buddhir yoge tv imāṁ śṛṇu
buddhyā yukto yayā pārtha
karma-bandhaṁ prahāsyasi

O Pārtha, thus far, I have explained this knowledge of saṅkhyā-yoga, but now I will impart to you knowledge pertaining to the science of bhakti-yoga, by which you will become freed from bondage to this material world.

Verse 40

nehābhikrama-nāśo ’sti
pratyavāyo na vidyate
sv-alpam apy asya dharmasya
trāyate mahato bhayāt

Endeavours on the path of bhakti-yoga are not fruitless, nor do they contain any flaw. Even a little practice frees one from the great danger of transmigrating endlessly within the cycle of repeated birth and death in this material world.

Verse 41

vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo ’vyavasāyinām

O son of the Kuru dynasty, the resolute intelligence of those who are on this path of bhakti is one-pointed, but the intelligence of those who are averse to bhakti branches endlessly.

Verse 42

yām imāṁ puṣpitāṁ vācaṁ
pravadanty avipaścitaḥ
veda-vāda-ratāḥ pārtha
nānyad astīti vādinaḥ

O Pārtha, those who are foolish reject the real meanings of the Vedas out of attachment to ornamental statements that glorify the pursuit of celestial pleasures but which yield only poisonous effects. There is no higher truth, they say, than these proclamations.

Verse 43

kāmātmānaḥ svarga-parā
janma-karma-phala-pradām
kriyā-viśeṣa-bahulāṁ
bhogaiśvarya-gatiṁ prati

Dedicated to attaining the heavenly planets, those whose hearts are contaminated by lust perform many elaborate sacrificial rituals that bestow aristocratic birth and award the results of their fruitive activities. They declare these to be the highest objective of the Vedas.

Verse 44

bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate

Those who are attached to enjoyment and opulence, and whose minds have been captured by these flowery words, do not attain the resolute intelligence for exclusive absorption (samādhi) in Śrī Bhagavān.

Verse 45

Verse 46

yāvān artha uda-pāne
sarvataḥ samplutodake
tāvān sarveṣu vedeṣu
brāhmaṇasya vijānataḥ

The various necessities served by many small wells can easily be served by a large lake. Similarly, whatever results are attained by the worship of various demigods, as described in the Vedas, can easily be attained through the worship of Śrī Bhagavān by a brāhmaṇa endowed with devotion who knows the essence of the Vedas.

Verse 47

karmaṇy evādhikāras te
mā phaleṣu kadācana
mā karma-phala-hetur bhūr
mā te saṅgo ’stv akarmaṇi

You are only eligible to perform your prescribed work, but you have no right to the fruit of your action. You should not consider yourself to be the cause of the result of your actions, nor should you become attached to neglecting your duties.

Verse 48

yoga-sthaḥ kuru karmāṇi
saṅgaṁ tyaktvā dhanañ-jaya
siddhy-asiddhyoḥ samo bhūtvā
samatvaṁ yoga ucyate

O Dhanañjaya, completely give up attachment to the success or failure of the results of your work. Thus connected in bhakti-yoga, perform your prescribed duty with equanimity. Such equanimity is called yoga.

Verse 49

dūreṇa hy avaraṁ karma
buddhi-yogād dhanañ-jaya
buddhau śaranam anviccha
kṛpaṇāḥ phala-hetavaḥ

O Dhanañjaya, action performed by those desirous of its fruit is vastly inferior to selfless action offered to the Lord. You should take shelter of this selfless action, niṣkāma-karma-yoga. Those who desire the fruits of their action are misers.

Verse 50

buddhi-yukto jahātīha
ubhe sukṛta-duṣkṛte
tasmād yogāya yujyasva
yogaḥ karmasu kauśalam

One who is fixed in buddhi-yoga (pure intelligence) relinquishes both virtue and vice in this very life. Therefore, strive to worship the Supreme Lord through performing selfless action (niṣkāma-karma-yoga). Working under the shelter of buddhi-yoga with equanimity in both success and failure is indeed the art of all action.

Verse 51

karma-jaṁ buddhi-yuktā hi
phalaṁ tyaktvā manīṣiṇaḥ
janma-bandha-vinirmuktāḥ
padaṁ gacchanty anāmayam

Enlightened sages endowed with buddhi-yoga give up the results born of pious action (karma). Thus becoming freed from the cycle of birth and death, they eventually attain Vaikuṇṭha, the realm beyond all mundane miseries.

Verse 52

yadā te moha-kalilaṁ
buddhir vyatitariṣyati
tadā gantāsi nirvedaṁ
śrotavyasya śrutasya ca

When your intelligence has completely crossed beyond the dense forest of illusion, you will become indifferent to all that has been heard and all that is to be heard.

Verse 53

śruti-vipratipannā te
yadā sthāsyati niścalā
samādhāv acalā buddhis
tadā yogam avāpsyasi

When your intelligence becomes detached from hearing the various conflicting materialistic statements and interpretations of the Vedas, and when it becomes free from all other attachments while remaining steadfast in the Supreme Lord, you will attain the fruit of yoga.

Verse 54

arjuna uvāca
sthita-prajñasya kā bhāṣā
samādhi-sthasya keśava
sthita-dhīḥ kiṁ prabhāṣeta
kim āsīta vrajeta kim

Arjuna said: O Keśava, what are the symptoms of a person whose intelligence is fixed in samādhi? How does he speak? How does he sit? And how does he walk?

Verse 55

śrī-bhagavān uvāca
prajahāti yadā kāmān
sarvān pārtha mano-gatān
ātmany evātmanā tuṣṭaḥ
sthita-prajñas tadocyate

Śrī Bhagavān said: O Pārtha, when the living entity renounces all material desires arising from the mind, and when, his mind thus controlled, he becomes completely satisfied by the blissful personal form of his own ātmā (self), he is to be known as sthita-prajña, a person of steady intelligence.

Verse 56

duḥkheṣv anudvigna-manāḥ
sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ
sthita-dhīr munir ucyate

One who is not disturbed by the three types of miseries – given by one’s own body or mind, given by others and given by the demigods or nature – who remains free from hankering in the presence of plentiful opportunities for sensual happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

Verse 57

yaḥ sarvatrānabhisnehas
tat tat prāpya śubhāśubham
nābhinandati na dveṣṭi
tasya prajñā pratiṣṭhitā

One who is always devoid of mundane affection and who neither rejoices in prosperity nor despairs in adversity is known to be a person of fixed intelligence.

Verse 58

yadā saṁharate cāyaṁ
kūrmo ’ṅgānīva sarvaśaḥ
indriyāṇīndriyārthebhyas
tasya prajñā pratiṣṭhitā

When a person can completely withdraw his senses from their respective sense objects at will, just as a tortoise withdraws its limbs into its shell, then he is said to be of fixed intelligence.

Verse 59

viṣayā vinivartante
nirāhārasya dehinaḥ
rasa-varjaṁ raso ’py asya
paraṁ dṛṣṭvā nivartate

He who identifies himself with his body may restrict his enjoyment by withdrawing the senses from their objects, but his taste for sense pleasure remains. One whose intelligence is fixed, however, has realized Paramātmā; therefore, his taste for sense objects automatically ceases.

Verse 60

yatato hy api kaunteya
puruṣasya vipaścitaḥ
indriyāṇi pramāthīni
haranti prasabhaṁ manaḥ

O son of Kuntī, the senses, when agitated, can forcefully steal away the mind, even of a person who is endeavouring for liberation.

Verse 61

tāni sarvāṇi saṁyamya
yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā

Therefore, one should subdue the senses by surrendering to Me in bhakti-yoga and remain under My shelter, because only one whose senses are controlled is fixed in intelligence. He alone is sthita-prajña.

Verse 62

dhyāyato viṣayān puṁsaḥ
saṅgas teṣūpajāyate
saṅgāt sañjāyate kāmaḥ
kāmāt krodho ’bhijāyate

By continuously meditating on the objects of the senses, a person develops attachment to them. Attachment gives rise to lust, which in turn leads to the awakening of anger.

Verse 63

krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati

Anger gives rise to utter delusion, and from such delusion comes loss of memory (forgetfulness of scriptural injunctions). Loss of memory destroys one’s intelligence, and when intelligence is destroyed, one’s entire spiritual direction in life is lost. One then falls into the ocean of material existence.

Verse 64

rāga-dveṣa-vimuktais tu
viṣayān indriyaiś caran
ātma-vaśyair vidheyātmā
prasādam adhigacchati

A man of controlled senses, however, who is free from attachment and aversion, attains the stage of joyfulness even while enjoying suitable objects through his senses.

Verse 65

prasāde sarva-duḥkhānāṁ
hānir asyopajāyate
prasanna-cetaso hy āśu
buddhiḥ paryavatiṣṭhate

When that self-controlled person attains the stage of joyfulness, all of his miseries are dispelled and his intelligence soon becomes completely fixed upon attaining his desired goal.

Verse 66

nāsti buddhir ayuktasya
na cāyuktasya bhāvanā
na cābhāvayataḥ śāntir
aśāntasya kutaḥ sukham

One whose mind is uncontrolled, however, does not have the intelligence to understand the science of the soul. Such an unintelligent person is unable to meditate on the Supreme Lord. A person unable to perform such meditation cannot attain peace, and without peace, where is the possibility of happiness?

Verse 67

indriyāṇāṁ hi caratāṁ
yan mano ’nuvidhīyate
tad asya harati prajñāṁ
vāyur nāvam ivāmbhasi

Just as the wind sweeps away a boat on the water, the mind of an unrestrained person runs behind any one of the senses that wanders toward its sense object.

Verse 68

tasmād yasya mahā-bāho
nigṛhītāni sarvaśaḥ
indriyāṇīndriyārthebhyas
tasya prajñā pratiṣṭhitā

Therefore, O mighty-armed one, he whose senses are completely restrained from their respective sense objects is of fixed intelligence.

Verse 69

yā niśā sarva-bhūtānāṁ
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni
sā niśā paśyato muneḥ

Spiritual intelligence, which is directed toward the soul, is like night for materialistic common people, who are enchanted by the material energy. One who is sthita-prajña, however, remains awake in that intelligence. And when intelligence is absorbed in sense objects, the common person remains awake, but for the sage who perceives transcendental reality, that consciousness is the darkest night. In other words, such a person accepts sense objects in an appropriate way, without being attached to them.

Verse 70

āpūryamāṇam acala-pratiṣṭhaṁ
samudram āpaḥ praviśanti yadvat
tadvat kāmā yaṁ praviśanti sarve
sa śāntim āpnoti na kāma-kāmī

Just as countless rivers flow into the ocean, which is full and always still, without causing any disturbance to it, similarly, various desires flow into the mind of one who is sthita-prajña, yet his equilibrium is never disturbed. Such persons alone can attain peace, not those who strive always to fulfil their desires.

Verse 71

vihāya kāmān yaḥ sarvān
pumāṁś carati niḥspṛhaḥ
nirmamo nirahaṅkāraḥ
sa śāntim adhigacchati

Only those who give up all desires and who wander free from hankering, false ego and possessiveness, attain peace.

Verse 72

eṣā brāhmī sthitiḥ pārtha
naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle ’pi
brahma-nirvāṇam ṛcchati

O Pārtha, attaining brahma in this way is called brāhmī sthitiḥ, becoming spiritually situated. After attaining this state, one is no longer deluded. If, at the time of death, one is situated in this consciousness even for a moment, he attains liberation.

“Iti Srimad Bhagavad Gitasu Upanishatsu Brahma Vidyayaam Yogashastre, Sri Krsna Arjuna Samvāde Sānkhya Yoga Nāma Dvitiyodhyāyaha”