Bhagavad Gita Chapter 2, Verse 48

English Translation

By being established in Yoga, O Dhananjaya (Arjuna), undertake actions, casting off attachment and remaining eipoised in success and failure. Eanimity is called Yoga.

Detailed Commentary

**।।2.48।। Explanation** **'Sangaṃ tyaktvā'** — Let there be no attachment (āsakti) to any action or its fruit, to any place, time, event, circumstance, inner consciousness (antaḥkaraṇa), or external objects. Only then can you perform actions with detachment (nirlipta). If you cling to action or its fruit, how will detachment be maintained? And without detachment, how will that action be liberating (muktidāyak)? **'Siddhyasiddhyoḥ samo bhūtvā'** — What will be the result of abandoning attachment? There will be equanimity (samatā) in success (siddhi) and failure (asiddhi). One should remain equal in the completion or non-completion of action, in the favorable or unfavorable nature of its fruit, in honor-dishonor, praise-criticism, and in the purity or impurity of the inner consciousness. A Karma Yogī should possess such equanimity and desireless attitude (niṣkāma bhāva) that he only performs his duty (kartavya-karma). Even if the seeker (sādhaka) has not yet experienced non-attachment (asaṅgatā) or attained equanimity, his objective should certainly be non-attached and balanced. From the equanimity of the inner consciousness, the inherent goal-form equanimity (sādhyarūpa samatā) spontaneously arises. **'Yogasthaḥ kuru karmāṇi'** — After becoming equal in success and failure, to remain constantly established in that equanimity is to be 'Yoga-stha' (established in Yoga). Just as Lord Ganesha is worshipped at the beginning of an undertaking, so too should equanimity be maintained at all times. **'Samatvaṃ yoga ucyate'** — Equanimity is called Yoga. This means the very nature of Paramātmā (the Supreme Self) is equanimity, which should be maintained in the inner consciousness. Further, the Lord will say that those who are established in equanimity of mind have conquered the world even while living, because Brahman is equanimous. Equanimity is called Yoga — this is the definition of Yoga. Just as disunion (viyoga) from the union (saṃyoga) with suffering (duḥkha) is Yoga, both are one and the same. Both happiness and sorrow of the world are forms of suffering. The severance of connection with the world is itself called 'duḥkha-saṃyoga-viyoga' (disunion from the union with suffering). The essence of this verse is that actions performed by the body should be done solely as service to the world, not for oneself. **Special Note Regarding Intellect (Buddhi) and Equanimity** Buddhi (intellect) is of two types: avyavasāyātmikā and vyavasāyātmikā. Avyavasāyātmikā has the goal of attaining worldly pleasures, enjoyments, honor, etc. Vyavasāyātmikā has the objective of attaining equanimity, or spiritual welfare (kalyāṇa). Avyavasāyātmikā buddhi is multi-branched (ananta), whereas vyavasāyātmikā buddhi is single-pointed (eka). Samatā (equanimity) is also of two types: sādhanarūpa (as a means) and sādhyarūpa (as a goal). Sādhanarūpa samatā pertains to the antaḥkaraṇa (inner consciousness), and sādhyarūpa samatā pertains to the nature of Paramātmā. Remaining balanced in success and failure, etc., is sādhanarūpa samatā. The attainment of sādhyarūpa samatā is described in 'tadā yogamavāpsyasi' (then you will attain Yoga). There is a 'saṃsārī' (worldly person) and a 'sādhaka' (seeker). One who indulges and accumulates is a saṃsārī, and his buddhi is avyavasāyātmikā. One who wishes to attain equanimity has vyavasāyātmikā buddhi. If the sādhaka remains balanced, he rises above the world and attains Paramātmā. **Relation:** The excellence of the equanimous intellect (samabuddhi) described from the thirty-ninth to the forty-eighth verse will be explained in the next verse.