2.50 Endowed with wisdom (evenness of mind), one casts off in this life both good and evil deeds; therefore, devote thyself to Yoga; Yoga is skill in action.

2.50 Buddhiyuktah etc. Both indicates the mutual exclusion [of the good and bad actions]. Therefore [strive] for Yoga etc. : Working in that manner alone constitutes the supreme proficiency, by [working] in which manner the good action and the bad action perish. This is the idea here.

**2.50:** A person endowed with (equanimous) intellect renounces both good and evil deeds even while living in this world. Therefore, devote yourself to Yoga (equanimity), for Yoga is skill in action. **Commentary:** "Buddhiyukto jahātīha ubhe sukṛtaduṣkṛte" – A person established in equanimity renounces good and evil deeds even while alive; that is, good and evil do not cling to him, he becomes free from them. Just as in the world, good and evil deeds constantly occur, yet they do not touch the all-pervading Supreme Lord, similarly, one who remains constantly established in equanimity is not touched by good and evil (Gita 2.38). Equanimity is such a science by which a person, while living in the world, can remain completely unattached to the world. Just as a lotus leaf is born from water and remains in water, yet is not tainted by it, similarly, a person endowed with equanimity, while living in the world, remains unattached to it. Good and evil do not touch him; meaning, he becomes detached from good and evil. In truth, the Self (consciousness) is inherently free from good and evil. It is only by associating with unreal entities—such as the body—that good and evil seem to cling. If one does not associate with these unreal entities, one will remain unattached like the sky, and good and evil will not touch him. "Tasmādyogāya yujyasva" – Therefore, devote yourself to Yoga; meaning, remain constantly established in equanimity. In truth, equanimity is your very nature. Therefore, you are eternally and constantly established in equanimity alone. It is only due to attachment and aversion that you are not experiencing that equanimity. If you were not always established in equanimity, how would you perceive pleasure and pain; for these two are distinct. When you perceive these two, you remain ever equanimous in their coming and going. Realize this equanimity. "Yogaḥ karmasu kauśalam" – In actions, Yoga alone is skill; meaning, to remain equanimous in the success or failure of actions and in the attainment or non-attainment of their fruits—that alone is skill in action. In actions, which are subject to birth and destruction, there is nothing of greater importance than Yoga. In these words, the Lord has not defined Yoga; rather, He has proclaimed its glory. If the meaning of these words were taken as 'Skill in action alone is Yoga', what would be the objection? If such a meaning is adopted, then even the act of theft performed with great skill and caution would become Yoga. Therefore, such an interpretation is improper. One might say that we consider only prescribed actions performed skillfully as Yoga. But holding this view would bind a person to the fruits of actions performed skillfully and with all their accessories, causing him to lose his state of equanimity. Therefore, it is proper here to take the meaning as 'In actions, Yoga alone is skill'. The reason is that one whose inner being remains equanimous while performing actions will not be bound by the actions or their fruits. Therefore, to remain equanimous while performing actions, which are subject to birth and destruction, is true skill, true wisdom. Another point: in the preceding two verses and in the first half of this verse, the context is of Yoga (equanimity) alone, not of skill. Therefore, taking the meaning as 'In actions, Yoga alone is skill' is also logically consistent with the context. **Connection:** Now, to substantiate the preceding verse, the Lord gives an illustration in the following verse.