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The consciousness of those with controlled senses and that of those without are different as night and day. What is (yā) night (niśā) for all beings (sarva-bhūtānāṁ) is (tasyāṁ) the time of awakening (jāgarti) for the self-controlled (saṁyamī); that (sā) which is (yasyāṁ) the time of awakening (jāgrati) for all beings (bhūtāni) is the night (niśā) for the introspective (paśyato) sage (muneḥ). (BG 2.69) Do the desires go away for an introspective sage? No. As (yadvat) the sea (samudram) remains still (acala-pratiṣṭhaṁ) even when waters enter (praviśanti) and fill it (āpūryamāṇam), similarly (tadvat) in whom (yaṁ) all (sarve) desires (kāmā) enter (praviśanti) but one does not act upon them (acala-pratiṣṭhaṁ) – attains peace (sa śāntim āpnoti), not (na) one who strives to satisfy such desires (kāma-kāmī). (BG 2.70)

BG 2.70 reveals that desires cannot be checked. However, we don’t need to act upon the ever-flowing desires but we can redirect them toward Krishna’s pleasure. That will form the real foundation for peace.

Giving up (vihāya) all (sarvān) desires (kāmān), a person (pumāṁś) who (yaḥ) lives (carati) free from desires (niḥspṛhaḥ), free from proprietorship (nirmamo) and free from false ego (nirahaṅkāraḥ) attains (sa adhigacchati) peace (śāntim). (BG 2.71) This is (eṣā) the status (sthitiḥ) of Brahman (brāhmī), after attaining (prāpya) which (enāṁ) one is not (na) bewildered (vimuhyati). If one is thus situated (sthitvāsyām ) even at the moment of death (anta-kāle ’pi), one attains (ṛcchati) spiritual liberation (brahma-nirvāṇam). (BG 2.72)

Making (kṛtvā) happiness and distress (sukha-duḥkhe), gain and loss (lābhālābhau), victory and defeat (jayājayau) as equivalent outcomes (same) – Arjuna should thereafter (tato) engage (yujyasva) in fight (yuddhāya) and never incur sin (naivaṁ pāpam avāpsyasi). (BG 2.38)

This [the knowledge presented so far] has been described (eṣā te ’bhihitā) in terms of analytical study (sāṅkhye). However (tv), now, we should hear (śṛṇu) of it (imāṁ) in terms of buddhi yoga, or the yoga of intelligence (buddhir yoge). Being (yayā) engaged (yukto) with intelligence (buddhyā), we can get released from (prahāsyasi) the bondage of action (karma-bandhaṁ). (BG 2.39)

In this (iha) endeavor (abhikrama), there is (asti) no (na) destruction (nāśo) and there is (vidyate) no (na) diminution (pratyavāyo). Even a little (sv-alpam apy) application on this righteous path (asya dharmasya) releases (trāyate) one from the greatest fear (mahato bhayāt). (BG 2.40) What is the essence of this path of yoga of intelligence? Krishna reveals it now in this foundational verse of this chapter. The intelligence (buddhir) is resolute (vyavasāyātmikā) and the focus is one (ekeha). For the irresolute (avyavasāyinām), the intelligence (buddhayo) is surely (hi) many-branched (bahu-śākhā) and (ca) unlimited (anantāś). (BG 2.41)

In other words, in the yoga of intelligence, the intelligence carries (1) vyavasāyātmikā – the purity of purpose (resolute determination to act from our constitutional position as a spirit soul), and (2) ekeha – the clarity of goal (of extricating the soul from the clutches of matter).

Furthermore (api ca), considering (avekṣya) Arjuna’s own duty (sva-dharmam), he should (arhasi) not (na) vacillate (vikampitum). For a kṣatriya (kṣatriyasya), there is certainly (hi) no other (anyat) better engagement (chreyo) than fighting (yuddhāc) to protect righteous principles (dharmyād). (BG 2.31) Happy (sukhinaḥ) are the warriors (kṣatriyāḥ) who gain (labhante) such a fighting opportunity (yuddham īdṛśam), which comes (copapannaṁ) on its own accord (yadṛcchayā), opening for them (apāvṛtam) the doors of the heavenly planets (svarga-dvāram). (BG 2.32)

What is the flip side of neglecting one’s duties?

Now (atha), if (cet) Arjuna (tvam) does not perform (na kariṣyasi) this (imaṁ) duty (dharmyaṁ) of fighting (saṅgrāmaṁ), then (tataḥ) he will incur (avāpsyasi) sin (pāpam), losing (hitvā) his own position (sva-dharmaṁ) and fame (kīrtiṁ ca). (BG 2.33) Furthermore (cāpi), people (bhūtāni) will always (te ’vyayām) speak (kathayiṣyanti) of his infamy (akīrtiṁ), and (ca) for a respectable person (sambhāvitasya ), infamy (akīrtir) is worse (atiricyate) than death (maraṇād). (BG 2.34)

There are two ways infamy is going to haunt Arjuna. The great fighters (mahā-rathāḥ) will think (maṁsyante) that Arjuna (tvāṁ) has left the battlefield out of fear (bhayād raṇād uparataṁ), and (ca) thus he will become insignificant (bhūtvā yāsyasi lāghavam) before those who (yeṣāṁ) have regarded him highly (tvaṁ bahu-mato). (BG 2.35) His (tava) enemies (ahitāḥ) will describe (vadiṣyanti) him in many (bahūn) unmentionable words (avācya-vādāṁś ca) and scorn his ability (nindantas tava sāmarthyaṁ). Thereafter (tato), what could be more painful (duḥkha-taraṁ nu kim)? (BG 2.36)

If Arjuna is killed on the battlefield he will attain the heavenly planets (hato vā prāpsyasi svargaṁ), or he will conquer (jitvā vā) and enjoy the earthly kingdom (bhokṣyase mahīm). Therefore, he should get up (tasmād uttiṣṭha) to fight (yuddhāya) with determination (kṛta-niścayaḥ). (BG 2.37)

Indeed (hi), for one who has taken birth (jātasya), death (mṛtyur) is certain (dhruvo), and (ca) for one who has died (mṛtasya), birth (janma) is certain (dhruvaṁ). Therefore (tasmād), in an unavoidable (aparihārye) matter (arthe), Arjuna (tvaṁ) has no reason to lament (na śocitum arhasi). (BG 2.27) After stating this inevitable fact, Krishna brings out a general principle. All beings (bhūtāni) are unmanifest (avyakta) in the beginning (ādīni), manifest (vyakta) in the interim stage (madhyāni), and certainly (eva) unmanifest (avyakta) in the end (nidhanāny); what (kā) is there (tatra) to lament for (paridevanā)? (BG 2.28)

Indeed, the soul is a source of amazement for everyone. Someone (kaścid) sees (paśyati) the soul (enam) as amazing (āścarya-vat), and (cā) another (anyaḥ) describes it (vadati) as amazing (āścarya-vad), and (ca) another (anyaḥ) hears (śṛṇoti) of it (enam) as amazing (āścarya-vac). And (caiva), someone (kaścit), even after hearing (śrutvāpy), cannot (na) understand (veda) it (enaṁ). (BG 2.29)

Krishna finally comes to His original point and concludes this section. This (ayaṁ) embodied soul (dehī) dwelling in every (sarvasya) body (dehe) is always (nityam) deathless (avadhyo). Therefore (tasmāt), Arjuna (tvaṁ) has no (na) reason (arhasi) to lament (śocitum) for any being (sarvāṇi bhūtāni). (BG 2.30)

Weapons (śastrāṇi) cannot (na) break (chindanti) the soul (enaṁ); fire (pāvakaḥ) cannot (na) burn (dahati) it (enaṁ); water (āpo) cannot (na) moisten (kledayanty) and (ca) wind (mārutaḥ) cannot (na) wither (śoṣayati) it (enaṁ). (BG 2.23)

In general, the soul carries the following properties. This soul (ayam) cannot be broken (acchedyo); it (ayam) cannot be burned (adāhyo), moistened (akledyo), or withered (’śoṣya eva ca). It (ayaṁ) is eternal (nityaḥ), goes everywhere (sarva-gataḥ), unchangeable (sthāṇur), immovable (acalo), and everlasting (sanātanaḥ). (BG 2.24) There are some seemingly contradictory properties – the soul goes everywhere (sarva-gataḥ) and at the same time is immovable (acalo). By immovability, we can understand that the soul’s position in relation to the source of its existence does not change, while sarva-gataḥ implies the soul can travel to any nook and corner of creation.

It is said (ucyate) that the soul is unmanifest (avyakto ’yam), it is inconceivable (acintyo ’yam), and it is immutable (avikāryo ’yam). Therefore (tasmād), thus (evaṁ) knowing this (viditvainaṁ), Arjuna cannot (nā) afford (arhasi) to lament (anuśocitum). (BG 2.25)

The soul (ayaṁ) neither (na) takes birth (jāyate) nor (vā) dies (mriyate) at any time (kadācin) – it had not (na) come into existence (bhūtvā), nor (vā na) will it ever come into existence (bhūyaḥ) in the future (bhavitā). The soul (ayaṁ) is unborn (ajo), eternal (nityaḥ), ever-existing (śāśvato) and primeval (purāṇo). It is not killed (na hanyate) when the body is killed (hanyamāne śarīre). (BG 2.20) How (kathaṁ) can a person (sa puruṣaḥ) who (ya) knows (vedā) the soul (enam) to be indestructible (avināśinaṁ), eternal (nityaṁ), unborn (ajam) and inexhaustible (avyayam) kill (hanti) anyone (kaṁ) and whom (kaṁ) can one cause to kill (ghātayati)? (BG 2.21)

In that case, what happens at death? Krishna gives an analogy to help us understand the point of death. As (yathā) a person (naro), giving up (vihāya) old garments (vāsāṁsi) that are worn out (jīrṇāni), puts on (gṛhṇāti) new (navāni) ones (aparāṇi), similarly (tathā), the embodied soul (dehī), giving up (vihāya) worn-out (jīrṇāny) bodies (śarīrāṇi), accepts (saṁyāti) new (navāni) ones (anyāni). (BG 2.22) This connects back to BG 2.13, where Krishna pointed out how a sober person is not bewildered by the change of body at the time of death.

Although we are spirit souls experiencing changes associated with our bodies, all our interactions tend to be expressed in terms of our bodies. Would this not cause us pain if the very framework of interactions is temporary? Krishna helps us out in this regard by giving us a practical tip.

Indeed (tu), contacts with the material sense objects (mātrā-sparśās) give rise to (dāḥ) perceptions like heat and cold (śītoṣṇa), and happiness and distress (sukha-duḥkha). They come and go (āgamāpāyino) – they are temporary (anityās). We must tolerate (titikṣasva) them (tāṁs). (BG 2.14) Indeed, tolerating an experience is easy when we know it is temporary. However, Krishna points out a much loftier goal for tolerating our experiences. A wise (dhīraṁ) person (puruṣaṁ) to whom (yaṁ) these [temporary perceptions of happiness and distress] (ete) indeed (hi) do not (na) cause pain (vyathayanty) and who is equal in distress and happiness (sama-duḥkha-sukhaṁ) is eligible (kalpate) for immortality (so ’mṛtatvāya). (BG 2.15)

For the temporary [material body] (asato), there is (vidyate) no (na) real existence (bhāvo) and for the eternal [soul] (sataḥ), there is (vidyate) no (na) cessation in existence (abhāvo). Indeed (tv), the seers of the truth (tattva-darśibhiḥ) have arrived at both (ubhayor api) of these (anayos) conclusions (antas) by their vision (dṛṣṭo). (BG 2.16) Krishna elaborates on each of these two conclusions in the following two verses – one pertaining to the eternal soul (BG 2.17) and the other pertaining to the perishing body (BG 2.18).

We should know (tu viddhi) that that (tad) which (yena) pervades (tatam) all (sarvam) this [body] (idaṁ) to be indestructible (avināśi). No one (na kaścit) can (arhati) cause (kartum) destruction (vināśam) of that (asya) imperishable soul (avyayasya). (BG 2.17) That which pervades the body is consciousness. So, the imperishable soul is the seat of our consciousness.

These (ime) bodies (dehā) of the indestructible (anāśino), immeasurable (prameyasya), and eternal (nityasya) embodied soul (śarīriṇaḥ) are said to (uktāḥ) surely end (antavanta). Therefore (tasmād), Arjuna (bhārata) should fight (yudhyasva). (BG 2.18) 

In summary, the perishable body cannot be saved while the eternal soul, which gives rise to consciousness within the body, cannot be destroyed. Therefore, while navigating our journey within the temporary material body and in the temporary material world, we should nurture that which is eternal. In other words, we should not neglect the needs of the soul, which is our essential nature.

Krishna begins speaking the Gita by chastising Arjuna, “You lament over (anvaśocas) what is not worthy of lamentation (aśocyān tvaṁ) and yet (ca) speak (bhāṣase) learned words (prajñā-vādāṁś). Those who are wise (paṇḍitāḥ) do not lament (nānuśocanti) either for the dead (gatāsūn) or for the living (agatāsūṁś ca).” (BG 2.11)

Why should we not lament? Indeed (eva), never was (na tv) there a time (jātu) when Krishna (ahaṁ) did not exist (nāsaṁ), nor Arjuna (na tvaṁ), nor all these (neme) kings (janādhipāḥ); and certainly (caiva) never (na) in the future (ataḥ param) shall any of us (sarve vayam) not (na) exist (bhaviṣyāmaḥ). (BG 2.12)

This drives home the point that our individuality cannot ever be taken away – either in our conditioned state or in our liberated state. A conscious living entity is an individual being now, had existed as an individual being in the past and will continue to remain an individual being in the future. In fact, that is also true for Krishna, maintaining his individuality as God eternally. A question arises at this point: What is it that maintains individuality for us? What is the distinguishing factor between the living and the dead? It is the presence of an individual soul within each body, as now clarified by Krishna.

As (yathā) the embodied soul (dehino) experiences childhood (kaumāraṁ), youth (yauvanaṁ) and old age (jarā) in this (asmin) body (dehe), it similarly (tathā) acquires (prāptir) a new body at death (dehāntara). A sober person (dhīras) is not bewildered (na muhyati) by this (tatra). (BG 2.13) This connects back to the message of BG 2.11 that the object of lamentation should never be the changing body.

Arjuna admits that his own nature (svabhāvaḥ) is stricken by the fault of miserly weakness (kārpaṇya-doṣopahata). Bewildered about his duty (dharma-sammūḍha-cetāḥ) he is asking (pṛcchāmi) Krishna (tvāṁ) to tell him (brūhi tan me) for certain (syān niścitaṁ) what is the best course of action for him (yac chreyaḥ). Submitting before Krishna (tvāṁ prapannam), Arjuna presents himself as a student of Krishna (śiṣyas te ’haṁ) and begs Krishna to instruct him ( śādhi māṁ). (BG 2.7)

Indeed (hi), Arjuna does not see (na prapaśyāmi mama) what could drive away (apanudyād)) his grief (yac chokam) which is drying up his senses (ucchoṣaṇam indriyāṇām) – even achieving (avāpya) a prosperous (ṛddhaṁ), unrivaled (asapatnam) kingdom on earth (bhūmāv) with sovereignty (cādhipatyam) like the demigods in heaven (rājyaṁ surāṇām api). (BG 2.8)

Having thus spoken to Krishna, the Master of the senses (evam uktvā hṛṣīkeśaṁ), Arjuna (guḍākeśaḥ) finally tells (uktvā) Krishna (govindam), the Pleasure-giver for the senses, “I shall not fight,” (na yotsya iti) and becomes silent (tūṣṇīṁ babhūva ha). (BG 2.9)