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Bhagavad Gītā Chapter 2, Verse 48: Krishna to Arjuna — Sāṅkhya-Yoga

Bhagavad Gītā 2.48Chapter 2 · Sāṅkhya-Yoga · Krishna → Arjuna · Dhanañjaya · anuṣṭubh
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय ।
सिद्ध्य्असिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥
yoga← yoga(73 verses)compound (compound member)yoga; union, discipline, applicationsthaḥ← stha(22 verses)nominative masculine singular nounstanding, situated (suffix) kuru← kṛ(42 verses)present imperative 2nd person singular verbto do, make (verbal root)attested in commentariesadvaitaकर्माणि केवलमीश्वरार्थम् तत्रापि ईश्वरो मे तुष्यतु इति सङ्गं त्यक्त्वा धनञ्जयviśiṣṭādvaita। तदन्तर्भूतविजयादि सिद्ध्यसिद्ध्योः समो भूत्वा कुरु। तद् इदं सिद्ध्यसिद्ध्योः समत्वम् योगस्थ इत्यत्र योगशब्देन उच्यते।bhakti। तथा सङ्गं कर्तृत्वाभिनिवेशं त्यक्त्वा केवलमीश्वराश्रयेणैव कुरु। तत्फलस्य ज्ञानस्यापि सिद्ध्यसिद्ध्योः समो भूत्वा केवलमadvaita-bhakti। अत्र बहुवचनात्कर्मण्येवाधिकारस्ते इत्यत्र जातावेकवचनम्। सङ्गत्यागोपायमाह सिद्ध्यसिद्ध्योः समो भूत्वा फलसिद्धौ हर्षं फल karmāṇi← karman(144 verses)accusative neuter plural nounaction, deed, the law of actionattested in commentariesadvaitaकेवलमीश्वरार्थम् तत्रापि ईश्वरो मे तुष्यतु इति सङ्गं त्यक्त्वा धनञ्जयviśiṣṭādvaitaयोगस्थः कुरुdvaitaइति किमर्थमुच्यते इत्यत आह योगस्थ इतिbhaktiकुरु। तथा सङ्गं कर्तृत्वाभिनिवेशं त्यक्त्वा केवलमीश्वराश्रयेणैव कुरु। तत्फलस्य ज्ञानस्यापि सिद्ध्यसिद्ध्योः समो भूत्वाadvaita-bhaktiकुरु। अत्र बहुवचनात्कर्मण्येवाधिकारस्ते इत्यत्र जातावेकवचनम्। सङ्गत्यागोपायमाह सिद्ध्यसिद्ध्योः समो भूत्वा फलसिद्धौ हर् saṅgaṃ← saṅga(20 verses)accusative masculine singular nounattachment, contact (= saṅga in earlier dict — alternate spelling) tyaktvā← tyaj(17 verses)convto abandon, give up, renounce (verbal root)attested in commentariesadvaitaधनञ्जयviśiṣṭādvaitaयुद्धादीनि कर्माणि योगस्थः कुरुdvaita। तत एव सिद्ध्यसिद्ध्योः समो भूत्वा। स एव च मयोक्तो योगः।śuddhādvaita। योगं व्याचष्टे समत्वं योग इति। तच्च मनोनिरोधे सम्भवति तथैव कुर्विति पूर्वोक्तं समर्थितम्।bhaktiकेवलमीश्वराश्रयेणैव कुरुadvaita-bhaktiकर्माणि कुरु dhanaṃjaya← dhanaṃjaya(11 verses)vocative masculine singular nounwinner of wealth (epithet of Arjuna)attested in commentariesadvaita-bhaktiत्वं योगस्थः सन् सङ्गं फलाभिलाषं कर्तृत्वाभिनिवेशं
sidd← siddhi(14 verses)compound (compound member)perfection, attainment, success; supernatural power (yogic)hy-asiddhyoḥ← asiddhi(2 verses)locative feminine dual noun(a- + siddhi: perfection) samo bhūtvā sama← sama(27 verses)nominative masculine singular nounequal, same, even-mindedtvaṃ← tva(21 verses)nominative neuter singular nounyou-ness; abstract suffix making 'X-ness' from X yoga← yoga(73 verses)nominative masculine singular nounyoga; union, discipline, application ucyate← √vac(62 verses)present indicative pass 3rd person singular verbto speak (verbal root)attested in commentariesadvaita।। यत्पुनः समत्वबुद्धियुक्तमीश्वराराधनार्थं कर्मोक्तम् एतस्मात्कर्मणःviśiṣṭādvaita। योगः सिद्ध्यसिद्ध्योः समत्वरूपं चित्तसमाधानम्। किमर्थम् इदम् असकृद् उच्यते इत्यत आहdvaitaइति एकस्यैव ग्रहणमयुक्तम्bhaktiसद्भिःadvaita-bhakti। यदेतत्सिद्ध्यसिद्ध्योः समत्वं इदमेव योगस्थ इत्यत्र योगशब्देनोच्यते नतु कर्मेति न कोऽपि विरोध इत्यर्थः। अत्र पूर्वार्धस
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

Stand firm in yoga, act without clinging to outcomes, Arjuna, and meet success and failure with the same mind. That evenness of spirit is what yoga means.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    Established in yoga (yogasthaḥ — poised in the equanimity that IS yoga), perform actions for Īśvara alone, Dhanaṃjaya, having abandoned saṃga (attachment, the adhesion of ego to result). Śaṅkara is precise: siddhi here means the attainment of sattva-śuddhi (purity of mind that matures into jñāna), and asiddhi is its frustration — both must leave you unmoved, sama (equal, identical in weight). This equanimity is not a mood but the very definition Kṛṣṇa now supplies: samatvaṃ yoga ucyate — sameness-toward-outcomes is what the word yoga names here, preparing the sādhaka for the jñāna that alone is liberation.

  • Rāmānujaviśiṣṭādvaita

    Rāmānuja opens with the relational field Arjuna must release — rājya, bandhu (kingdom, kinsmen) — the particular objects of saṃga that chain the will to outcomes. Standing in yoga (yogasthaḥ), he says, means the mind has achieved citta-samādhāna (composed settledness) as its own intrinsic form (samatva-rūpam), not a forced suppression but an organically stable equipoise. In that composure, victory and defeat in battle — the siddhi-asiddhi of the warrior's kainkarya (devoted service) — become genuinely equal, because the action's purpose is already fulfilled in its offering to Bhagavān.

  • Madhvadvaita

    Madhva reads yogasthaḥ as upāya-sthaḥ — 'abiding in the means,' meaning the jīva (soul, eternally distinct from Hari) stations itself within the approved instrument of Hari's worship. Saṃga is glossed with surgical economy as phala-sneha, affection for the fruit, which is severed not by abstraction but by the jīva's recognition that it cannot own what belongs to Hari. Siddhi and asiddhi are then cosmologically equal because both outcomes are Hari's disposition of his own sovereignty — the dependent jīva's equanimity is not achieved but yielded into.

  • Vallabhaśuddhādvaita

    Vallabha pivots the entire verse on the phrase mad-yoga-sthaḥ — abiding in My yoga, meaning immersed in the Lord's own bliss-form (phala-svarūpa yoga). The abandonment of saṃga toward fruits is not renunciation in the austere sense but the natural stance of one who has received Kṛṣṇa's prasāda-śakti (grace-power): outcomes lose their grip because the recipient already overflows with what the fruit pretended to offer. Mano-nirodha (the stilling implied by samatva) happens as a consequence of this flooding grace, not as an effort the sādhaka manufactures.

  • Śrīdharabhakti

    Śrīdhara defines yogasthaḥ directly as paramaiśvara-ekaparatā — single-pointed refuge in the Supreme Lord alone, making yoga here an abidance in devotional relationship rather than a mental technique. Saṃga is unpacked with characteristic philological care as kartṛtva-abhinivelśa, the ego-insistence that 'I am the doer,' which must be released alongside fala-tṛṣṇā (thirst for results) so that action becomes kevalam-Īśvarārpaṇa (pure offering to the Lord). The sādhus (realized beings), he adds, call this samatva yoga precisely because the mind achieves citta-samādhāna-rūpatva — the form of composed-mind settledness — through Īśvara-ekāśraya alone.

  • Madhusūdanaadvaita-bhakti

    Madhusūdana holds both poles simultaneously: saṃga is defined as both phala-abhilāṣa (desire for results) and kartṛtva-abhinivelśa (ego-insistence on doership), and their joint renunciation enables kevalam-Īśvara-ārādhana-buddhyā karmāṇi kurvit — action performed under the sole cognitive frame of worship of Īśvara. He then does what the Bhāṣyakāra (Śaṅkara) himself notes: the second half of the verse (samatvaṃ yoga ucyate) is the explicit commentary on the first half's yogasthaḥ, resolving any apparent redundancy — yoga in the imperative instruction is definitionally identical with this very samatva of siddhi-asiddhi, and the range widens from the battle's jaya-ajaya to all seen and unseen results (dṛṣṭa-adṛṣṭa-sarva-phala-parityāga).

Sūtrakṛt-Gītā · v1.0 · gita.ekrasworks.com