Bhagavad Gita Chapter 2, Verse 40

English Translation

In this path, there is no loss of effort and no adverse result. Even a little practice of this dharma protects one from great fear.

Detailed Commentary

2.40. Explanation: The Lord has described the glory of this *Samabuddhi* (equanimity of intellect) in four ways, in the latter half of the previous verse and in this (fortieth) verse: (1) By this, one is liberated from the bondage of *karma*. (2) Its *upakrama* (initial effort) is never lost. (3) It does not yield adverse results. And (4) even a slight practice of it protects one from great fear. 'Nehaabhikramanāśo'sti' (There is no loss of effort here) – Even if there is merely an initiation of this *Samabuddhi* (*samatā*, equanimity), that initiation is never lost. The yearning in the mind to attain *samatā* is itself the beginning of *samatā*. This beginning never ceases to exist, because the yearning for truth is itself truth. Here, the word 'iha' (in this) implies that in this human realm, only a human being is qualified to attain this *Samabuddhi*. Apart from humans, all other species are 'bhoga yonis' (species meant for experiencing *karma*). Therefore, in those species, there is no opportunity to destroy *viṣamatā* (inequanimity, i.e., *rāga-dveṣa* - attachment and aversion), because experiences (*bhoga*) occur only due to *rāga-dveṣa*. If there are no *rāga-dveṣa*, there will be no *bhoga* (experience), but rather *sādhana* (spiritual practice). 'Pratyavāyo na vidyate' (There is no adverse consequence) – In actions performed with a desirous attitude (*sakāma bhāva*), if there is any deficiency in mantra chanting, ritual procedures (*yajña-vidhi*), etc., then it yields an adverse result. For instance, if someone performs a *yajña* for the birth of a son, and there is an error in the procedure, far from having a son, someone in the house might die, or even if the deficiency doesn't lead to such a severe adverse outcome, the son might not be born with complete limbs! However, for a person who strives to bring this *Samabuddhi* into their practice (*anuṣṭhāna*), their effort, their practice, never yields an adverse result. The reason is that there is no desire for fruit (*phala*) in their practice. As long as there is a desire for fruit, *samatā* does not arise, and once *samatā* arises, the desire for fruit ceases. Therefore, their practice does not yield an adverse result; it is simply impossible for it to do so. What is an adverse result? The existence of *viṣamatā* (inequanimity) with the world is itself an adverse result. To have *rāga* (attachment) for some worldly action and *dveṣa* (aversion) for another is *viṣamatā*, and it is this *viṣamatā* that leads to the bondage of birth and death. But when *samatā* arises in a person, *rāga-dveṣa* do not remain, and with the absence of *rāga-dveṣa*, *viṣamatā* does not remain. In that case, there is no reason for it to have an adverse result. 'Svalpamapyasya dharmasya trāyate mahato bhayāt' (Even a little of this *Dharma* protects from great fear) – Even if there is a slight practice of this *Dharma* in the form of *Samabuddhi*, even if a little *samatā* enters one's life and conduct, it protects one from the great fear of birth and death. Just as *sakāma karma* (action with desire) is exhausted after yielding its fruit, this *samatā* does not get exhausted by giving results like wealth and possessions. In other words, its fruit is not the attainment of perishable wealth and possessions. Whatever degree of *samatā* arises in the inner consciousness (*antaḥkaraṇa*) of a seeker towards favorable or unfavorable objects, individuals, events, circumstances, etc., that *samatā* becomes unshakeable. This *samatā* can never be destroyed at any time. For instance, whatever *samatā* arises and whatever spiritual resources (*sādhana-sāmagrī*) are acquired by a *yogabhraṣṭa* (one who has fallen from Yoga) during their period of practice, it is not destroyed even after enjoying happiness for many years in higher realms like Svarga and after experiencing worldly enjoyments in the homes of the prosperous in the mortal world (Gita 6.41-44). This *samatā*, this spiritual resource, is never even slightly expended; rather, it always remains preserved as it is, because it is *Sat* (eternal truth), ever-existent. The term 'Dharma' refers to two things: (1) Performing acts of benevolence such as giving charity (*dāna*), establishing water-stands (*pyāū*), opening food distribution centers (*annakṣetra*), etc., and (2) Diligently performing one's prescribed duties (*kartavya-karma*) according to *Varṇa* and *Āśrama*, as ordained by the scriptures. By performing these *dharmas* with a desireless attitude (*niṣkāma bhāva*), the *dharma* in the form of *samatā* automatically arises, because this *dharma* of *samatā* is one's own *Dharma*, that is, one's true nature (*svarūpa*). It is based on this understanding that *Samabuddhi* is referred to as *Dharma* here. Special point regarding *Samatā*: People often hold the belief that *Bhajan* and *Smaraṇa* (devotional chanting and remembrance) are effective only when the mind is engaged; what is the use of chanting 'Rāma-Rāma' if the mind is not focused? However, from the perspective of the Gita, mere mental engagement is not a superior thing. From the perspective of the Gita, the superior thing is *samatā*. Whether other characteristics are present or not, one in whom *samatā* has arisen is declared a *Siddha* (perfected one) by the Gita. One in whom all other characteristics are present but *samatā* has not arisen is not considered a *Siddha* by the Gita. *Samatā* is of two kinds: *Antaḥkaraṇa-samatā* (equanimity of the inner mind) and *Svarūpa-samatā* (equanimity of one's true self). The all-pervading *Paramātmā* is *samarūpa* (of equal form/nature). One who is established in that *samarūpa Paramātmā* has conquered the entire world; they become a *Jīvanmukta* (liberated while living). However, this is recognized by *Antaḥkaraṇa-samatā* (Gita 5.19). *Antaḥkaraṇa-samatā* means remaining even in success and failure (*siddhi-asiddhi*) (Gita 2.48). Whether there is praise or censure, success or failure in work, millions of rupees come or go, but there should be no agitation in the *antaḥkaraṇa* from it; there should be no pleasure-pain, joy-sorrow, etc. (Gita 5.20). This *samatā* is never destroyed. Other than ultimate welfare (*kalyāṇa*), this *samatā* yields no other fruit. Whatever meritorious action (*puṇya-karma*) a person performs – austerities (*tapas*), charity (*dāna*), pilgrimages (*tīrtha*), vows (*vrata*), etc. – it is exhausted after yielding its fruit. However, if even a little *samatā* arises in the *antaḥkaraṇa* during the course of *sādhana*, it is not destroyed; rather, it leads to ultimate welfare (*kalyāṇa*). Therefore, *samatā* is a far superior thing in spiritual practice than the concentration of the mind (*man kī ekāgratā*). While concentration of the mind may lead to the attainment of *Siddhis* (powers), it does not lead to ultimate welfare. But with the advent of *samatā*, a person is liberated from the bondage of the world with ease (Gita 5.3). Context: In the thirty-ninth verse, the Lord had enjoined listening to this *Samabuddhi* in Yoga. The means to attain that very *Samabuddhi* are described in the subsequent verse.