Bhagavad Gita Chapter 2, Verse 50 (BG 2.50) — Meaning, Translation & Commentary

2.50 बुद्धियुक्तः endowed with wisdom? जहाति casts off? इह in this life? उभे both? सुकृतदुष्कृते good and evil deeds? तस्मात् therefore? योगाय to Yoga? युज्यस्व devote thyself? योगः Yoga? कर्मसु in actions? कौशलम् skill.Commentary Work performed with motive towards fruits only can bind a man. It will bring the fruits and the performer of the action will have to take birth again in this mortal world to enjoy them. If work is performed with evennes of mind (the Yoga of wisdom? i.e.? united to pure Buddhi? intelligence or reason) with the mind resting in the Lord? it will not bind him it will not bring any fruit it is no work at all. Actions which are of a binding nature lose that nature when performed with eanimity of mind? or poised reason. The Yogi of poised reason attributes all actions to the Divine Actor within (Isvara or God).

# BG 2.50 The person who rises above the weaknesses of emotions and becomes established in equanimous wisdom is liberated from the bondage of both sin and merit. Sin and merit are merely mental constructs, and their reactions are imprinted upon the mind in the form of desires. The individual who does not identify with the mind as a turbulent ocean will neither be tossed upward by the towering waves of desire nor dragged downward into its depths. The union of mind with intellect, as described here, is what is meant by the term "equanimous wisdom." Throughout this entire discourse, the Bhagavad Gita calls upon all humanity not to remain confined merely to the gross level of the body, senses, and mind—which is the outermost aspect of one's personality. Instead, by employing the subtler faculty of intellect, one should express one's true nature as a conscious being. It is solely because of intellectual capacities that humanity holds the highest place among all creatures. Until a person properly utilizes this distinctive gift of nature, one remains deprived of the rights and dignity of true humanity. The Lord instructs Arjuna to abandon mental anguish and, like a courageous warrior, become the master of circumstances. At that moment, Arjuna had become so emotionally overwhelmed and weak that he was consumed with anxiety for the physical safety of himself and others. The person who, having attained humanity on the ladder of evolution, fully employs their unique capacities, becomes liberated from the bondage of desires accumulated through countless lifetimes. Therefore, the Lord Sri Krishna's teaching is: "Be united in yoga." Equanimity was previously called yoga. Now, in this context, Vyasa provides a more detailed definition of yoga: skill in action is yoga. If a classical scripture on any subject were to provide different definitions of the same term in different chapters, it would create confusion and misunderstanding. How then can this classical scripture on dharma present different definitions of the same word? Upon properly understanding the above definition, this problem resolves itself. The previous definition of yoga is preserved here as well; otherwise, one might mistakenly understand mental equanimity as inertia and lethargy. This verse clarifies that erroneous notion by stating: maintaining the mind's balance amid all dualities while performing action with skill—this is karma yoga. From the clarification of this verse, Sri Krishna's intention becomes clear: when action is performed in the spirit of karma yoga, desires are diminished. It is the pressure of desires that creates disturbances in the mind. However, as desires diminish, the mind becomes steady and pure, becoming fit for reflection, deep contemplation, and the direct experience of the Self. By employing the word "yoga" in this sense, Vyasa dispels the confusion that pervades our understanding of it. What is the necessity of equanimous wisdom and skill in action? In response, He says: