Bhagavad Gita in English Chapter 2 Summary of Gita Contents

Summary of Gita Contents

Text 1: According to Sanjay, Madhusudana, Krishn, stated the following when he saw Arjuna filled with compassion, his thoughts troubled, and his eyes welling with tears.

Text 2: The Supreme Personality of Godhead said these words: “My dear Arjuna, how have these impurities come upon you?”

They are in no way appropriate for a man who understands the worth of life. They lead to notoriety rather than higher worlds.

Text 3: Do not submit to this humiliating impotence, O son of Pritha. It doesn’t morph into you. O chastiser of the adversary, put an end to such meek heart weakness.

Text 4: “O slayer of adversaries, O murderer of Madhu, how can I counterattack with arrows in combat persons like Bhisma and Drona, who are deserving of my reverence,” cried Arjuna.

Text 5: It would be preferable to survive in this world by begging than to take my professors’ wonderful souls’ lives in order to live. They are exceptional despite seeking material success. Everything we like will be stained with blood if they are slain.

Text 6: Furthermore, we are unsure of which is preferable: subjugating them or being subjugated by them. If we murdered Dhritarashtra’s boys, we shouldn’t give a damn about living. Nevertheless, they are now facing us on the battlefield.

Text 7: Due to miserly frailty, I am now unsure of my obligations and have lost all composure. I’m pleading with You to let me know for sure what would be best for me in this circumstance. Now that I am Your disciple, You have my whole soul. Let me know what to do.

Text 8: I am unable to discover a method to escape the sorrow that is numbing my senses. Even if I succeed in establishing a thriving, unequalled kingdom on earth with authority comparable to that of the gods in heaven, I will not be able to banish it.

Text 9: Sanjay stated in that after speaking in this manner, Arjuna, the enemy-chastiser, informed Krishn, “Govinda, I shall not fight,” and then he remained mute.

Text 10: O Bharata’s descendant, at that moment, Krishn, grinning, stood in the middle of both armies and addressed the distraught Arjuna as follows.

Text 11: The Supreme Personality of Godhead said: “You are weeping for things that are not deserving of weeping while saying clever phrases.” Wise people do not grieve for the living or the dead.

Text 12: I, you, and all of these rulers have always existed, and we won’t stop existing at any point in the future either.

Text 13: The embodied spirit similarly transitions into a new body after death as it does throughout its life in this body, from childhood to adolescence to old age. A sober individual is unperturbed by such a shift.

Text 14: O son of Kunti, the transient presence of joy and sorrow, and their eventual absence, are comparable to the emergence and vanishing of the winter and summer seasons. O son of Bharata, they result from sensory perception, and one must learn to put up with them without getting upset.

Text 15: O finest of men [Arjuna], the one who is stable in both delight and sorrow and is not shaken by either is unquestionably qualified for release.

Text 16: Those who are truth-seekers have come to the conclusion that there is no endurance in the nonexistent [the physical body] and no change in the everlasting [the soul]. They came at this conclusion after looking into the nature of both.

Text 17: You should be aware that everything inside your body is indestructible. That imperishable soul cannot be destroyed by anyone.

Text 18: Fight, O descendant of Bharata, for the indestructible, infinite, and immortal living entity’s corporeal body will eventually perish.

Text 19: The self never kills nor is killed, therefore neither the one who believes the living thing has been slain nor the one who believes it has been slain are in knowledge.

Text 20: The soul never experiences either birth or death. He has not come into existence, is not coming into existence, and never will. He is primordial, unborn, everlasting, and always existent. When the body is killed, he is not also killed.

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Text 21: O Partha, how can one kill or incite others to kill when they are aware that the soul is unbreakable, everlasting, unborn, and immutable?

Text 22: Just as someone dons new clothes and discards their old ones, the soul accepts new material bodies and discards its old and worthless ones.

Text 23: The soul is invulnerable to all forms of violence, as well as to fire, water, wind, and all other elements.

Text 24: This particular soul cannot be dried or burnt since it is indestructible and unsolvable. He is eternal, everywhere present, unalterable, immovable, and consistently the same.

Text 25: The soul is supposedly imperceptible, incomprehensible, and unchangeable. You shouldn’t mourn the corpse in light of this knowledge.

Text 26: However, if you believe that life’s symptoms, like as birth and death, will continue indefinitely, you have no need to be sad, O mighty-armed.

Text 27: One who has taken his birth will undoubtedly die, and after passing away, one will undoubtedly give birth once again. Therefore, you shouldn’t bemoan the need of carrying out your duties.

Text 28 says that all created entities are first unmanifest, then become manifest in their intermediate form, and finally become unmanifest once they are destroyed. What use does mourning serve then?

Text 29 states that while some find the soul to be great, some describe him as amazing, and some hear about him as fantastic, others are still unable to comprehend him at all.

Text 30: O Bharata’s descendant, the one who resides in the body cannot be killed. So you don’t have to be sad for any living thing.

Text 31: There is no need to hesitate since, given your special job as a kshatriya, you should be aware that fighting for religious beliefs is the only activity that is suitable for you.

Text 32: O Partha, the Kshatriyas who receive such battling opportunities that unlock the celestial planets for them are joyful.

Text 33: However, if you fail to carry out your religious duty of battling, you will undoubtedly commit sins for failing to fulfil your obligations and lose your reputation as a warrior.

Text 34: For a respectable person, shame is worse than death, and people will constantly talk about your infamy.

Text 35: The renowned generals who have held your name and honour in the highest regard will believe that you fled the battlefield simply out of fear, and as a result, they will view you as inconsequential.

Text 36: Your adversaries will speak poorly of you and mock your talent. What could possibly hurt you more?

Text 37: O son of Kunti, you will either win the earthly empire by conquest or you will perish in battle and reach the celestial planets. As a result, stand up with vigour and fight.

Text 38: Fight only for the purpose of fighting, without taking pleasure or pain, gain or loss, victory or defeat into consideration. By doing this, you will never commit sin.

Text 39: Until now, I’ve explained this knowledge to you via analytical research. Now pay attention as I describe it in terms of labouring in vain. O son of Pritha, by acting in accordance with this understanding, you can escape the shackles of labour.

Text 40: There is no decline or loss in this quest, and a little progress along this route can shield one from the most perilous kind of anxiety.

Text 41: Those who are following this route have a single, unwavering goal. O dear Kurus kid, people who lack resolve have a multifaceted intelligence.

Texts 42–43: Men with little understanding are particularly devoted to the poetic language of the Vedas, which urge a variety of fruitful actions for ascent to celestial planets and the ensuing fortunate birth, strength, and so forth. They assert that there is nothing more than this since they crave sensual pleasure and a luxurious lifestyle.

Text 44: The steadfast resolve for devotional service to the Supreme Bhagwan does not take place in the minds of individuals who are overly addicted to sensual pleasure and worldly wealth and who are confused by such things.

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Text 45: The three forms of material nature are a major topic in the Vedas. Become transcendental to these three modes, O Arjuna. Be anchored in the self, free from all duality and all fears about gain and safety.

Text 46: A large water storage facility has the capacity to serve all the functions that a small well can. Similar to this, anyone who understands the meaning of the Vedas may benefit from all of their objectives.

Text 47: You have the right to carry out your assigned duties, but you are not entitled to the rewards of your labour. Never hold yourself responsible for the outcomes of your actions, and never feel guilty for not carrying out your obligations.

Text 48: O Arjuna, do out your job without attachment to success or failure. Yoga is the practise of serenity.

Text 49: O Dhananjaya, put all impure deeds at a distance via devotional service, and in that awareness, submit to the Bhagwan. Misers are those who don’t wish to reap the rewards of their labour.

Text 50: Even in this life, a man who does devotional service purges himself of both positive and negative emotions. Strive to practise yoga since it is the art of all labour.

Text 51: Great sages or devotees separate themselves from the outcomes of labour in the worldly world by doing devotional service to the Bhagwan in this way. They achieve the realm beyond all sorrows and escape the cycle of birth and death in this manner [by returning to Godhead].

Text 52: You will grow indifferent to all that has been said and everything that will be spoken after your intelligence has emerged from the impenetrable jungle of deception.

Text 53 states that you will have gained divine consciousness when your mind is no longer distracted by the flowery language of the Vedas and is focused in the trance of self-realization.

Text 54: Arjuna questioned, “O Krishn, what are the signs of someone whose awareness is so absorbed in transcendence?” What language does he speak, and how does he speak it? How does he stand, sit, and walk?

Text 55: The Supreme Personality of Godhead remarked, “O Partha, a man is considered to be in pure transcendental awareness when he puts up all sorts of desire for sense fulfilment, which emerge from mental concoction, and when his mind, thus cleansed, finds happiness in the self alone.”

Text 56: One who is free from attachment, fear, and wrath is referred to as a sage of stable mind since they are not mentally disturbed despite experiencing the triple sufferings or joyful when there is bliss.

Text 57: One who is firmly established in full knowledge in the material world is unaffected by whatever good or evil that may come to him, neither admiring it nor despising it.

Text 58: The tortoise pulls its limbs inside its shell as it rests, and a person who is able to do the same is securely set in perfect consciousness.

Text 59: The embodied soul may not be able to appreciate the senses, yet it nevertheless has a craving for them. However, he stops engaging in such activities after having a greater taste, and he becomes stuck in consciousness.

Text 60: Even a man of discriminating who is attempting to control his senses would be forcibly carried away by them because, O Arjuna, the senses are so strong and impetuous.

Text 61: A man of stable intellect is one who restrains his senses, keeping them completely under control, and focusses his mind upon Me.

Text 62: When a person thinks about the things that their senses see, they get attached to them. From this attachment, lust grows, and lust gives rise to fury.

Text 63: Complete delusion results from fury, and memory confusion follows delusion. Memory confusion causes intellect to disappear, and when intelligence disappears, one descends once more into the material world.

Text 64: The full mercy of the Bhagwan, however, can only be attained by someone who is free from all attachment and aversion and who is able to restrain his senses using regulative principles of freedom.

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Text 65: The triple sufferings of material life are no longer an issue for someone who has reached this point [of Krishn awareness]. In such a contented state of consciousness, one’s intelligence is quickly well-established.

Text 66: Without transcendental wisdom and a stable mind, which are both prerequisites for serenity, a person cannot have a connection to the Supreme [in Krishn awareness]. And without peace, how can there be any happiness?

Text 67: Just as a powerful wind can sweep away a boat on the lake, so too can a man’s wisdom be carried away by one of the mind’s wandering senses.

Text 68 states that a person whose senses are restricted from their things is unquestionably of stable intellect.

Text 69: For the self-controlled, what is night is the moment of waking, and for the contemplative sage, what is night for all creatures is the time of awakening.

Text 70: The only person who may achieve tranquilly is one who is not bothered by the ceaseless flow of cravings, which enter like rivers into the ocean, which is continually filling yet is always silent. This is in contrast to the man who makes an effort to satiate such needs.

Text 71: The only person who can truly achieve serenity is the one who has renounced all cravings for sense fulfilment, who lives without desires, who has renounced every sense of propriety, and who is devoid of false ego.

Text 72: That is the path of a holy and spiritual existence, whence a man is not perplexed. One can enter the kingdom of God if they are in this position even at the hour of death.

You can find other chapters by clicking on the links given in the table below. (If the table is not fully visible in your mobile device then tilt your device in horizontal position and check all the links).

Bhagavad Gita in English (All Chapters)

Bhagavad Gita Chapter 1 Bhagavad Gita Chapter  10
Bhagavad Gita Chapter  2 Bhagavad Gita Chapter 11
Bhagavad Gita Chapter 3 Bhagavad Gita Chapter  12
Bhagavad Gita Chapter  4 Bhagavad Gita Chapter 13
Bhagavad Gita Chapter 5 Bhagavad Gita Chapter  14
Bhagavad Gita Chapter  6 Bhagavad Gita Chapter 15
Bhagavad Gita Chapter 7 Bhagavad Gita Chapter 16
Bhagavad Gita Chapter  8 Bhagavad Gita Chapter 17
Bhagavad Gita Chapter 9 Bhagavad Gita Chapter 18

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