Chapter 2 · 72 verses

The Yoga of Knowledge (Sankhya Yoga) सांख्ययोग

Arjuna asks Krishna to guide him. Krishna explains that the soul is eternal, speaks of one's own duty (svadharma), of acting without clinging to results, and describes the person of steady wisdom (sthitaprajna). The whole Gita is present here in seed form.

This English meaning is newly written by Bhajan Dhun and is still being reviewed by scholars.

1. 2.1

   सञ्जय उवाच

   तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम् ।
   विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥२.१॥

   Sanjaya said: To Arjuna, overcome with pity, his eyes brimming with tears and his heart sinking, Krishna, the slayer of Madhu, spoke these words.

2. 2.2

   श्री भगवानुवाच

   कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
   अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥२.२॥

   The Lord said: Arjuna, where has this weakness come from at such a critical hour? It does not befit a noble person; it leads neither to heaven nor to honour.

3. 2.3

   क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
   क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥२.३॥

   Do not give in to unmanliness, Partha; it does not suit you. Cast off this petty faint-heartedness and arise, O scorcher of foes.

4. 2.4

   अर्जुन उवाच

   कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन ।
   इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥२.४॥

   Arjuna said: O Madhusudana, how can I shoot arrows in battle at Bhishma and Drona, who are worthy of my worship?

5. 2.5

   गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
   हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२.५॥

   It would be better to live in this world even by begging than to kill these noble elders. Killing them, whatever wealth and pleasure I enjoy would be stained with blood.

6. 2.6

   न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।
   यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥२.६॥

   We do not even know which is better for us — that we conquer them or that they conquer us. The very sons of Dhritarashtra, after killing whom we would not wish to live, stand before us.

7. 2.7

   कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः ।
   यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥२.७॥

   My nature is overpowered by weakness and my mind is confused about my duty. Tell me for certain what is best for me. I am your disciple; I have taken refuge in you — teach me.

8. 2.8

   न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
   अवाप्य भूमावसपत्नमृद्धम् राज्यं सुराणामपि चाधिपत्यम् ॥२.८॥

   Even if I gained an unrivalled, prosperous kingdom on earth or lordship over the gods, I see nothing that could drive away this grief that is drying up my senses.

9. 2.9

   सञ्जय उवाच

   एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
   न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥२.९॥

   Sanjaya said: Having spoken thus to Krishna, Arjuna, the conqueror of sleep, said "I will not fight" and fell silent.

10. 2.10

    तमुवाच हृषीकेशः प्रहसन्निव भारत ।
    सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥२.१०॥

    O descendant of Bharata, then Krishna, as if smiling, spoke these words to the grieving Arjuna between the two armies.

11. 2.11

    श्री भगवानुवाच

    अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
    गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥२.११॥

    The Lord said: You grieve for those who should not be grieved for, and yet you speak words of wisdom. The wise grieve neither for the dead nor for the living.

12. 2.12

    न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
    न चैव न भविष्यामः सर्वे वयमतः परम् ॥२.१२॥

    Never was there a time when I did not exist, nor you, nor these kings; nor will there ever be a time when we all cease to exist.

13. 2.13

    देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
    तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥२.१३॥

    Just as the soul passes through childhood, youth and old age in this body, so it passes into another body at death. The steady person is not deluded by this.

14. 2.14

    मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
    आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥२.१४॥

    The contact of the senses with their objects gives rise to cold and heat, pleasure and pain. They come and go and are not permanent. Bear them patiently, O Bharata.

15. 2.15

    यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
    समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥२.१५॥

    O best among men, the steady person whom these do not disturb, who stays the same in pain and pleasure, is fit for immortality.

16. 2.16

    नासतो विद्यते भावो नाभावो विद्यते सतः ।
    उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥२.१६॥

    The unreal has no lasting existence and the real never ceases to be. Those who see the truth have understood the nature of both.

17. 2.17

    अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
    विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति ॥२.१७॥

    Know that by which all this is pervaded to be indestructible. No one can destroy the imperishable.

18. 2.18

    अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
    अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥२.१८॥

    These bodies of the eternal, indestructible and immeasurable soul are said to have an end. Therefore fight, O Bharata.

19. 2.19

    य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
    उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥२.१९॥

    One who thinks the soul is a slayer, and one who thinks it is slain, both fail to understand. The soul neither kills nor is killed.

20. 2.20

    न जायते म्रियते वा कदाचि न्नायं भूत्वा भविता वा न भूयः ।
    अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥२.२०॥

    The soul is never born and never dies. It did not come into being and will not cease to be. Unborn, eternal, everlasting and ancient, it is not killed when the body is killed.

21. 2.21

    वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
    कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥२.२१॥

    O Partha, how can one who knows the soul to be indestructible, eternal, unborn and unchanging kill anyone or cause anyone to be killed?

22. 2.22

    वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।
    तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही ॥२.२२॥

    As a person discards worn-out clothes and puts on new ones, so the soul discards worn-out bodies and takes on new ones.

23. 2.23

    नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
    न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥२.२३॥

    Weapons cannot cut the soul, fire cannot burn it, water cannot wet it and wind cannot dry it.

24. 2.24

    अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
    नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥२.२४॥

    The soul cannot be cut, burnt, wetted or dried. It is eternal, all-pervading, stable, immovable and everlasting.

25. 2.25

    अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
    तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥२.२५॥

    The soul is said to be unmanifest, beyond thought and unchanging. Knowing it to be so, you should not grieve.

26. 2.26

    अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
    तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥२.२६॥

    And even if you think the soul is constantly born and constantly dies, O mighty-armed, you still should not grieve like this.

27. 2.27

    जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
    तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥२.२७॥

    For death is certain for one who is born, and birth is certain for one who dies. You should not grieve over what cannot be avoided.

28. 2.28

    अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
    अव्यक्तनिधनान्येव तत्र का परिदेवना ॥२.२८॥

    O Bharata, beings are unmanifest before birth, manifest in between, and unmanifest again after death. Why lament over this?

29. 2.29

    आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदति तथैव चान्यः ।
    आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२.२९॥

    Some see the soul as a wonder, some speak of it as a wonder, some hear of it as a wonder — and even after hearing, no one truly knows it.

30. 2.30

    देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
    तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥२.३०॥

    O Bharata, the soul dwelling in every body is eternal and can never be slain. Therefore you should not grieve for any being.

31. 2.31

    स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
    धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥२.३१॥

    Considering your own duty as a warrior, you should not waver, for there is nothing better for a kshatriya than a righteous battle.

32. 2.32

    यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
    सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥२.३२॥

    O Partha, happy are the warriors to whom such a battle comes unsought — it is an open door to heaven.

33. 2.33

    अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।
    ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२.३३॥

    But if you do not fight this righteous war, you will abandon your duty and your honour and incur sin.

34. 2.34

    अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
    संभावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२.३४॥

    People will speak of your disgrace for ever, and for one who has been honoured, dishonour is worse than death.

35. 2.35

    भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
    येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥२.३५॥

    The great warriors will think you withdrew from battle out of fear, and those who held you in high esteem will think little of you.

36. 2.36

    अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः ।
    निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥२.३६॥

    Your enemies will say many unspeakable things, mocking your ability. What could be more painful than that?

37. 2.37

    हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
    तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥२.३७॥

    If you are killed, you will attain heaven; if you win, you will enjoy the earth. So arise, son of Kunti, resolved to fight.

38. 2.38

    सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
    ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥२.३८॥

    Treating pleasure and pain, gain and loss, victory and defeat alike, engage in battle. In this way you will incur no sin.

39. 2.39

    एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु ।
    बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥२.३९॥

    So far I have explained this in terms of Sankhya (knowledge). Now hear about Yoga — the wisdom of selfless action — by which you will break free from the bondage of karma.

40. 2.40

    नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
    स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२.४०॥

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

41. 2.41

    व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
    बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥२.४१॥

    O joy of the Kurus, those on this path have a single, resolute understanding, but the thoughts of the irresolute are many-branched and endless.

42. 2.42

    यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
    वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥२.४२॥

    O Partha, the unwise who delight only in the ritual portions of the Vedas and say "there is nothing else" speak flowery words.

43. 2.43

    कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
    क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥२.४३॥

    Full of desires and holding heaven as the highest goal, they prescribe many rites for pleasure and power, which only lead to rebirth as the fruit of action.

44. 2.44

    भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
    व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥२.४४॥

    Those attached to pleasure and power, whose minds are carried away by such words, cannot attain the resolute understanding that rests in God.

45. 2.45

    त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
    निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥२.४५॥

    The Vedas largely deal with the three qualities of nature. Rise above them, Arjuna — free from the pairs of opposites, ever established in truth, unconcerned with acquiring and keeping, and centred in the Self.

46. 2.46

    यावानर्थ उदपाने सर्वतः संप्लुतोदके ।
    तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२.४६॥

    For a knower of Brahman, all the Vedas (their rituals) are of as much use as a small well when there is a flood of water everywhere.

47. 2.47

    कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
    मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥२.४७॥

    You have a right only to your actions, never to their fruits. Do not let the fruits be your motive, and do not be attached to inaction either.

48. 2.48

    योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
    सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥२.४८॥

    O Dhananjaya, perform your actions established in yoga, giving up attachment and remaining even-minded in success and failure. This evenness of mind is called yoga.

49. 2.49

    दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
    बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥२.४९॥

    O Dhananjaya, action done only for its fruit is far inferior to action guided by this wisdom. Take refuge in this wisdom; those who act only for results are pitiable.

50. 2.50

    बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
    तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥२.५०॥

    One endowed with this wisdom rises above both good and bad deeds in this very life. So devote yourself to yoga — yoga is skill in action.

51. 2.51

    कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
    जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥२.५१॥

    The wise, endowed with this understanding, give up the fruits of action, are freed from the bondage of birth, and reach the state beyond all sorrow.

52. 2.52

    यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
    तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥२.५२॥

    When your intellect crosses the mire of delusion, you will become indifferent to all that has been heard and all that is yet to be heard.

53. 2.53

    श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
    समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥२.५३॥

    When your intellect, now confused by conflicting teachings, becomes steady and unshaken in God, you will attain yoga.

54. 2.54

    अर्जुन उवाच

    स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
    स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥२.५४॥

    Arjuna said: O Keshava, what are the marks of one whose wisdom is steady and who is established in samadhi? How does such a person speak, sit and walk?

55. 2.55

    श्री भगवानुवाच

    प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान् ।
    आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥२.५५॥

    The Lord said: O Partha, when one gives up all desires of the mind and is content in the Self by the Self alone, one is said to be of steady wisdom.

56. 2.56

    दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
    वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥२.५६॥

    One whose mind is not shaken by sorrow, who does not crave pleasure, and who is free from attachment, fear and anger, is called a sage of steady wisdom.

57. 2.57

    यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
    नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥२.५७॥

    One who is unattached everywhere, who neither rejoices at the good nor hates the bad that comes, has a firmly established wisdom.

58. 2.58

    यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
    इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२.५८॥

    Like a tortoise drawing in its limbs, one who withdraws the senses completely from their objects has a firmly established wisdom.

59. 2.59

    विषया विनिवर्तन्ते निराहारस्य देहिनः ।
    रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥२.५९॥

    When a person stops feeding the senses, the objects fall away, but the craving remains. Even the craving disappears on experiencing the Supreme.

60. 2.60

    यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
    इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२.६०॥

    O son of Kunti, the turbulent senses forcibly carry away the mind even of a wise person who is striving.

61. 2.61

    तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
    वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२.६१॥

    Controlling all of them, one should sit in yoga with the mind fixed on me. One whose senses are under control has steady wisdom.

62. 2.62

    ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
    सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते ॥२.६२॥

    Dwelling on sense objects creates attachment to them; from attachment arises desire, and from desire (when unfulfilled) arises anger.

63. 2.63

    क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।
    स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२.६३॥

    From anger comes delusion, from delusion confusion of memory, from confusion of memory the loss of reason, and with the loss of reason one is ruined.

64. 2.64

    रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
    आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥२.६४॥

    But the self-controlled person, moving among objects with senses free from attraction and aversion and under one's own control, attains inner serenity.

65. 2.65

    प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
    प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥२.६५॥

    In that serenity all sorrows come to an end, and the intellect of the serene-minded soon becomes steady.

66. 2.66

    नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
    न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥२.६६॥

    One who is not self-controlled has no steady intellect and no devotion; without devotion there is no peace, and without peace how can there be happiness?

67. 2.67

    इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
    तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥२.६७॥

    Just as wind sweeps a boat away on the water, so even one sense that the mind follows among the wandering senses carries away one's wisdom.

68. 2.68

    तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
    इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२.६८॥

    Therefore, O mighty-armed, one whose senses are completely restrained from their objects has steady wisdom.

69. 2.69

    या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
    यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥२.६९॥

    What is night for all beings (awareness of the Self) is when the self-controlled one is awake; and what all beings are awake to (worldly pleasures) is night for the sage who sees.

70. 2.70

    आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।
    तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥२.७०॥

    As waters enter the ocean, which is ever being filled yet remains still within its bounds, so one into whom all desires enter without disturbance attains peace — not one who chases desires.

71. 2.71

    विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
    निर्ममो निरहंकारः स शांतिमधिगच्छति ॥२.७१॥

    One who gives up all desires and moves about free from longing, without the sense of "mine" and without ego, attains peace.

72. 2.72

    एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
    स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥२.७२॥

    O Partha, this is the state of being established in Brahman. Having attained it, one is never deluded again, and being fixed in it even at the hour of death, one reaches the bliss of Brahman.