Gita 02.48 – Yoga requires material indifference to provide spiritual transcendence
yoga-sthaḥ kuru karmāṇi
saṅgaṁ tyaktvā dhanañ-jaya
siddhy-asiddhyoḥ samo bhūtvā
samatvaṁ yoga ucyate (Bg 2.48)
Word-for-word:
yoga-sthaḥ — equipoised; kuru — perform; karmāṇi — your duties; saṅgam — attachment; tyaktvā — giving up; dhanam-jaya — O Arjuna; siddhi-asiddhyoḥ—in success and failure; samaḥ — equipoised; bhūtvā — becoming; samatvam — equanimity; yogaḥ — yoga; ucyate — is called.
Translation:
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
Explanation:
yoga-sthaḥ kuru karmāṇi: Be situated in yoga and perform your work.
saṅgaṁ tyaktvā dhanañjaya: Give up attachment, O Dhanañjaya, and act.
siddhy-asiddhyoḥ samo bhūtvā: Be equipoised in happiness and distress.
samatvaṁ yoga ucyate: Such equanimity is called yoga.
It is interesting that the word ‘yoga’, first introduced in verse 2.39—buddhir yoge tv imāṁ śṛṇu—reappears here. Kṛṣṇa begins by instructing Arjuna to be situated in yoga and then provides a brief definition: samatvaṁ yoga ucyate. Yoga is essentially samatvam—equanimity.
Kṛṣṇa says that one can be situated in yoga by performing work while giving up attachment—saṅgaṁ tyaktvā dhanañjaya. He elaborates further, stating siddhy-asiddhyoḥ samo bhūtvā—whether one attains victory or defeat, one should remain equipoised. Such equanimity is called yoga.
It is interesting that Kṛṣṇa refers to yoga more in terms of one’s disposition toward material things rather than its direct connection with the spiritual. We generally speak of yoga in terms of connection, which is correct both etymologically and philosophically. Yoga essentially means to connect with the spiritual—to unite with the ultimate spiritual reality—and the process that facilitates this connection (yuj).
As we discussed, the word yok is also cognate with yoga. If yoga fundamentally means to connect with the higher spiritual reality, then why does Kṛṣṇa define it as equanimity? Equanimity toward material things enables our consciousness to perceive and pursue higher spiritual truths, ultimately allowing us to connect with them.
If we are too fascinated by material things, we don’t seek anything beyond matter. We think, “If I get this, I’ll be happy. I just need this one thing to be satisfied. Oh, if I lose it, that would be a tragedy—I can’t afford to lose it.”
In this way, we become entangled in material concerns—either hoping that possessions will bring us happiness (siddhi) or fearing that losing them will cause great suffering (asiddhi). As a result, our consciousness becomes trapped in matter, preventing us from perceiving—let alone pursuing—the spiritual. To perceive means to see, and to pursue means to seek.
That’s why yoga, to be properly pursued, requires a certain level of material equanimity. This does not mean negligence or irresponsibility toward material things; rather, it means not taking them too seriously.
We recognize that whatever happens at the material level is temporary and ultimately insubstantial. Significant events may occur, but they will exist for some time and then pass. Therefore, we don’t need to become overly excited or agitated by them.
Just as a child immersed in a game sees it as the most important thing in life—becoming overjoyed upon winning and devastated upon losing—spiritually immature individuals become overly absorbed in material matters. However, as the child grows, they begin to understand that games are just games. Even an adult may play with a child, but they do so with awareness that it is not something to be taken too seriously.
Similarly, as we grow spiritually, we begin to see material things in perspective. We recognize their temporary nature and understand that our true focus should be on eternal spiritual truths. By staying centered on these truths, we can continue progressing in our spiritual life, constantly growing and evolving.
Equanimity toward material things—remaining neither too excited by gain nor too agitated by loss—enables our consciousness to perceive and pursue the spiritual. This, in turn, allows us to practice yoga.
Kṛṣṇa will later emphasize this in verse 6.17 when He says ‘yuktāhāra-vihārasya’—be regulated in eating and recreation—explaining that such balance in life leads to freedom from misery (yogo bhavati duḥkha-hā). Through the practice of yoga, one can rise to the spiritual level, where true liberation from suffering is attained.
Here, Kṛṣṇa highlights one aspect of yoga practice. The more active aspect—connecting with spiritual reality—will be discussed in later chapters. However, in this chapter, Kṛṣṇa emphasizes the non-active or non-reactive aspect, where a yogic practitioner remains undisturbed by material events. That is why He states, samatvaṁ yoga ucyate.
Kṛṣṇa instructs Arjuna that whatever happens on the battlefield, he should understand that he is acting for his spiritual growth. By continuing on this path, without being swayed by external circumstances, he will avoid entanglement and truly practice yoga. Therefore, Kṛṣṇa urges Arjuna to remain equipoised—whether his relatives are killed or he himself is slain, whether he wins or loses. By maintaining this equanimity, Arjuna can fulfill his duty and advance in yoga.
Thank you.
Leave A Comment