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Bhagavad-Gītā with Śaṅkara's bhāṣya · 2.50
buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte | tasmād yogāya yujyasva yogaḥ karmasu kauśalam
Translation. Joined to the understanding (buddhi) of equanimity in action, one relinquishes here in this world both merit and sin.
Therefore devote yourself to the discipline of equanimity (yoga); yoga is skillfulness (kauśala) in the actions of one’s own duty.
Grammar check: 11 words pass / 0 flagged / 0 beyond the checkerPāṇini-verified
Every word's claimed grammar is re-derived with vidyut-prakriya, software implementing Pāṇini's rules. Flags are shown, never hidden; some are the text taking epic or Vedic liberties the classical rules do not generate.
Word by word
| surface | lemma | grammar |
|---|
| buddhi-yuktaḥ | buddhi-yukta | pass |
| jahāti | hā | pass |
| iha | iha | pass |
| ubhe | ubha | pass |
| sukṛta-duṣkṛte | sukṛta-duṣkṛta | pass |
| tasmāt | tasmāt | pass |
| yogāya | yoga | pass |
| yujyasva | yuj | pass |
| yogaḥ | yoga | pass |
| karmasu | karman | pass |
| kauśalam | kauśala | pass |
How the commentary settled it
Where the verse alone is ambiguous, the reading follows Śaṅkara's commentary; the deciding lines are quoted below each decision.
Buddhi-yuktaḥ is a tṛtīyā-tatpuruṣa, ‘joined to an understanding,’ and that understanding is specifically directed toward equanimity in action.→ Joined to the understanding of equanimity in action
gita [1]buddhi-yuktaḥ karma-samatva-viṣayayā buddhyā yukto buddhi-yuktaḥ
‘Buddhi-yukta’ means joined by an understanding whose object is equanimity in action.
The direct objects of jahāti are the two members of an itaretara-dvandva, sukṛta and duṣkṛta, interpreted as merit and sin rather than merely well-made and badly-made actions.→ Both merit and sin
gita [1]saḥ jahāti parityajati iha asmin loke ubhe sukṛta-duṣkṛte puṇya-pāpe sattva-śuddhi-jñāna-prāpti-dvāreṇa yataḥ
He relinquishes here, in this world, both sukṛta and duṣkṛta—that is, merit and sin—through the gateway of purity of sattva and attainment of knowledge.
Iha means ‘here in this world,’ and the relinquishment is understood as mediated through purification and attainment of knowledge, not necessarily as an immediate cancellation of moral results.→ Here in this world; the commentary supplies purification and knowledge as the means
gita [1]iha asmin loke
Here, in this world.
gita [1]sattva-śuddhi-jñāna-prāpti-dvāreṇa
Through the gateway of purity of sattva and attainment of knowledge.
The dative yogāya expresses the goal of yujyasva, and yoga here is the discipline of an understanding of equanimity.→ Devote yourself to the discipline of equanimity
gita [1]tasmāt samatva-buddhi-yogāya yujyasva ghaṭāsva
Therefore apply yourself—exert yourself—for the yoga of the understanding of equanimity.
Yujyasva is construed with active/reflexive imperative force, ‘apply or devote yourself,’ rather than as a purely passive ‘be yoked.’→ Devote yourself
gita [1]yujyasva ghaṭāsva
Apply yourself; exert yourself.
Kauśala does not mean mere cleverness, efficiency, or technical proficiency. It is equanimity regarding success and failure while performing one’s own duties with the mind offered to the Lord.→ Skillfulness as equanimity in the actions of one’s own duty
gita [2]sva-dharmākhyeṣu karmasu vartamānasya yā siddhy-asiddhyoḥ samatva-buddhir īśvarārpita-cetastayā tat kauśalaṃ kuśala-bhāvaḥ
For one engaged in actions called one’s own duties, the understanding of equanimity regarding success and failure, with the mind offered to the Lord—that is skillfulness, the state of being skillful.
gita [3]tad dhi kauśalaṃ yad bandhana-svabhāvāny api karmāṇi samatva-buddhyā svabhāvān nivartante
For that is skillfulness by which even actions whose nature is bondage turn away from their own nature through the understanding of equanimity.
Kauśalam is nominative singular as the predicate nominal of yogaḥ, despite its formal identity with the neuter accusative singular.→ Nominative singular predicate
gita [2]yogo hi karmasu kauśalam
For yoga is skillfulness in actions.
gita [2]tat kauśalaṃ kuśala-bhāvaḥ
That is skillfulness, the state of being skillful.
Tasmāt introduces the practical conclusion that the addressee should become endowed with equanimous understanding.→ Therefore
gita [1]yataḥ, tasmāt samatva-buddhi-yogāya yujyasva ghaṭāsva
Since this is so, therefore exert yourself toward the yoga of equanimous understanding.
gita [4]tasmāt samatva-buddhi-yukto bhava tvam
Therefore, become one who is joined to the understanding of equanimity.
Śaṅkara's commentary on this unit
1buddhi-yuktaḥ karma-samatva-viṣayayā buddhyā yukto buddhi-yuktaḥ saḥ jahāti parityajati iha asmin loke ubhe sukṛta-duṣkṛte puṇya-pāpe sattva-śuddhi-jñāna-prāpti-dvāreṇa yataḥ, tasmāt samatva-buddhi-yogāya yujyasva ghaṭāsva |
2yogo hi karmasu kauśalam sva-dharmākhyeṣu karmasu vartamānasya yā siddhy-asiddhyoḥ samatva-buddhir īśvarārpita-cetastayā tat kauśalaṃ kuśala-bhāvaḥ |
3tad dhi kauśalaṃ yad bandhana-svabhāvāny api karmāṇi samatva-buddhyā svabhāvān nivartante |
4tasmāt samatva-buddhi-yukto bhava tvam ||bhgs_2.50||
5yasmāt -
6karmajaṃ buddhi-yuktā hi phalaṃ tyaktvā manīṣiṇaḥ |
7janma-bandha-vinirmuktāḥ padaṃ gacchanty anāmayam