By: Rajendra Kapil

The first chapter of the Bhagavad Gita ends with Arjuna’s despair. Two questions emerge clearly from Arjuna’s arguments, which are steeped in hopelessness. First, “Standing before me are revered gurus like Dronacharya—will I not incur sin by killing them? Is it ethical to slay them for personal gain?” And second, “Even if I win this war, the kingdom I gain is not worth this cost. Therefore, I do not wish to perform my duty—namely, the war. I am turning away from my duty.”

Chapter Two of the Bhagavad Gita presents detailed answers to these two questions. Lord Krishna explains to Arjuna that what appears to be real is transient. These relationships are only connected to the physical body, and the body is destined to perish one day.

In this chapter, Lord Krishna teaches Arjuna the importance of self-realization and understanding the eternal nature of the soul. Hence, this chapter is also considered the foundation of Sankhya Yoga. Sankhya Yoga emphasizes that the soul is eternal and unchanging, unaffected by the physical body or external circumstances.

Vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naroparāṇi,
tathā śarīrāṇi vihāya jīrṇāni anyāni saṃyāti navāni dehī.

Just as we discard old, worn-out clothes and put on new ones, in the same way, the soul discards the old body and takes on a new one. Only the body ages and decays. The body falls ill. And ultimately, the body meets death. Mourning the separation from the body is not appropriate. The soul, however, is of a different nature. It is eternal.

Na enaṁ chindanti śastrāṇi na enaṁ dahati pāvakaḥ,
na cainaṁ kledayantyāpo na śoṣayati mārutaḥ.
Acchedyo’ yam adāhyo’ yam akledyo’ śoṣya eva ca,
nityaḥ sarvagataḥ sthāṇur acalo’ yam sanātanaḥ.

Characteristics of the Soul:

The soul is indestructible. It is unborn and eternal. No weapon can cut this soul. No fire can burn it. Water cannot wet it, and wind cannot dry it. This soul is indivisible. It is eternal—existing before life and continuing after life. The body is merely a temporary station for it. As long as the body lives, the soul resides in it as life force. Upon the body’s end, the soul departs and enters a new body, bringing it to life.

Thus, all the soldiers, relatives, and revered elders standing before you in this battle—whether or not you wish it—will perish. But the soul within them will never die. It will abandon the body and acquire a new one. Therefore, O Arjuna, you need not worry or grieve for them.
To answer the second question, Lord Krishna lays the foundation for Karma Yoga in the following verse:

Karmaṇy-evādhikāras te mā phaleṣhu kadāchana,
mā karma-phala-hetur bhūr mā te saṅgo’stvakarmaṇi.

This verse defines Karma Yoga in the eternal spiritual tradition of the world. You have authority only over your actions—not over their results. Also, you should not be attached to inaction either.

Though the verse appears simple, it is profound. Its second half declares a stand against laziness.
“You have the right to action” is a simple and motivational message. But “you do not have a right to the result” is hard for most to accept. Without desiring results, how can one stay motivated? The average person wants results to keep their motivation alive.

However, if we go a step deeper, we realize what the Lord is truly saying. If we knew in advance what the result would be, especially if it is minimal, we might lose interest in trying hard. That is why the Lord says—focus on action with all your might. If your efforts are sincere and honest, the result will surely be favorable. The focus must be on work, not on outcome. The expectation or disappointment of results breeds laziness, which must be guarded against. One must avoid attachment to inaction.

Characteristics of a Steady Mind:

Prajahāti yadā kāmān sarvān pārtha manogatān
Ātmani eva ātmanā tuṣhṭaḥ sthitaprajñaḥ tadā uchyate
Duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
Vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate.
Yaḥ sarvatra anabhisnehaḥ tat tat prāpya śubhāśubham
Na abhinandati na dveṣṭi tasya prajñā pratiṣṭhitā.

What are the signs of a person with steady intellect? Lord Krishna answers: when all desires born of the mind are abandoned and one is satisfied in the self alone, that person is known as a Sthitaprajna (one of steady wisdom). Such a person is neither elated by joy nor depressed by sorrow. He is not shaken by fear, anger, or attachment. He remains equal in both good and bad outcomes.

The senses are naturally drawn outward. A yogi of steady mind controls the senses and becomes absorbed in Me. I personally take care of the well-being of such a devotee.

Dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate
Saṅgāt sañjāyate kāmaḥ kāmāt krodho’bhijāyate
Krodhāt bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ
Smṛiti-bhraṁśāt buddhi-nāśo buddhi-nāśāt praṇaśyati
Rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan

Ātma-vaśhyair vidheyātmā prasādam adhigachchhati

If the senses are not controlled, they can greatly mislead the devotee. When a person keeps thinking of sensory objects, attachment increases. From attachment comes desire, and from unfulfilled desire comes anger. Anger leads to delusion, delusion to loss of memory, loss of memory to loss of intellect, and with a lost intellect, the person perishes. Thus, all effort on the path of yoga is wasted.

Vihāya kāmān yaḥ sarvān pumān charati niḥspṛihaḥ
Nirmamaḥ nirahaṅkāraḥ saḥ śāntim adhigachchhati.

In the end, the Lord inspires Arjuna to become a yogi of steady intellect. For such a yogi, even pleasures do not cause disturbances. Such a person, free from desires, attachment, and ego, attains supreme peace.

Jai Shri Krishna!!