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GITA Verses PDF Print E-mail
Gita - Gita English Verses
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GITA Verses
Chapter 3
Chapter 4
Chapter 5
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Chapter 2

duhkhesv anudvigna-manah
sukhesu vigata-sprhah
sthita-dhir munir ucyate

Misery does not agitate his mind
Happiness is not hankered after
A man who is free from
Affection, fear and anger
Is said to be a centered man.
(sthita-dhir munir ucyate)||2:56||

yah sarvatranabhisnehas
tat tat prapya subhasubham
nabhinandati na dvesti
tasya prajna pratisthita

He is universally unattached
He is unaffected by bad or good results
(prapya shubha ashubham)
A person who is neither happy nor unhappy
In such situations, is steadied in his wisdom.
(tasya pragya pratisthata). ||2:57||

yada samharate cayam
kurmo 'nganiva sarvasah
tasya prajna pratisthita

A person who withdraws his sense organs
From corresponding sensory desires,
Similar to a tortoise withdrawing his limbs,
His wisdom is then considered steady.
(tasya pragya pratisthata). ||2:58||

visaya vinivartante
niraharasya dehinah
rasa-varjam raso 'py asya
param drstva nivartate

A person centered in his body
Can control his sense organs
But still continues to long the same way.
A centered and steady person
By virtue of knowing the ultimate
(param drastva)
Instead, gets rid of
The longing (rasam) as well ||2:59||

When the attachments (asakti) continue, O arjuna
The strength of the desiring sense organs
Can then abduct the wishful mind (mun)
Even though the person’s wisdom resists
For the desiring phenomenon is so strong ||2:60||

The seeker, having thus understood
The way the sense organs work,
Sits and meditates on me.
Such a man is master of his desiring mind
Has control on his sense organs
And His wisdom becomes centered
(tasya pragya pratisthita) ||2:61||

Thoughts are the key to attachments
Attachments catch their roots
And give birth to longing (kama)
Longing (if unfulfilled) can then
Lead to the development of anger itself. ||2:62||

From Anger comes clouding of judgment (moha)
Moha leads to loss of discretionary memory (smriti)
Then dawns the loss of intelligence (buddhi)
And this causes virtual death of the being (pranasyati)
Such a person is as good as being dead ||2:63||

A centered person is the master
He understands the separateness of sense organs
And their relationship to the
Attractions (raag) and aversions (dwesha)
Knowing this He wanders
Amongst different sense organs
With happiness and tranquility
Such a person is content within himself.||2:64||

This internal happiness and contentment
Results in the end of all misery
Such a person’s intellect
Stops wandering around
And gets totally established in the center ||2:65||

A person with a wandering intellect and
A person with unstable emotions
(Ayukta =split person, dissociated from center)
How can he get inner peace?
And how can anyone ever
Be Happy without this inner peace? ||2:66||

As wind takes control of a sailboat on the water
A person’s sense organ wandering in a particular desire
Is taken complete total control of by that desire
His intellect is also abducted by this desire ||2:67||

Therefore, hey mahabaho (Arjuna)
A person who understands the relationship of sense organs and the desire
And thereby abandons the desires completely from the sense organs
His intellect is established in the center
(tasya pragya pratishthita) ||2:68||

It is night; it is dark
We rest and we sleep
It is night and it is dark
He (the awakened one) is awake
He is alert; he is observing

It is daytime; we are busy in the market
We think we are awake; we are alert
He (the awakened one) is uninterested
Our daytime is night time for Him ||2:69||

Many a rivers, full to the brink
Flow and enter the ocean
The ocean is not disturbed
It does not even know or acknowledge
It stays still; it stays vast

Desires and longings that happen
And enter an awakened one
Is but a guest
Ready to transit and pass through
Not a trace is left behind
No imprints are made in his mind
He stays utterly still
No disturbance in sight
He is established in his inner self ||2:70||

His desires have dropped
He is not attached
His I-ness has dissolved
He is peaceful inside ||2:71||

He has attained the cosmic reality (brahmi sthiti)
He is no longer attached and he does not long
He stays cosmically established at the time of his death
For him death is a fiction
He is always already established in the cosmic reality (Brahmi sthiti) ||2:72||


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