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Day 6
Today, we continue our journey through the Bhagavad Gita, delving deeper into the characteristics of a self- realized person and the path to inner peace. We will explore the qualities of a stable mind, the dangers of uncontrolled desires, and the importance of disciplined action, concluding with Arjuna's question regarding the necessity of action for a wise person.
ीभगवानुवाच ॥५५॥
प्रजहाित यदा कामान् सवान् पाथ मनोगतान्।
आत्मेवात्मना तुः स्थतप्रज्ञस्तदोच्यते॥
प्रजहाित यदा कामान् सवान् पाथ मनोगतान्।
आत्मेवात्मना तुः स्थतप्रज्ञस्तदोच्यते॥
Arjuna's specific inquiry about the practical characteristics and behavior of a "sthitaprajña" (one with steady
wisdom), a person who has attained spiritual stability and is absorbed in the state of samādhi or perfect
meditation. He wants to understand the external and internal signs of such a person, seeking concrete examples
of their conduct in daily life.
śrībhagavānuvāca
prajahāti yadā kāmān sarvān pārtha manogatān ।
ātmanyevātmā tuṣṭaḥ sthitaprajñastadocyate ॥ 55 ॥
wisdom), a person who has attained spiritual stability and is absorbed in the state of samādhi or perfect
meditation. He wants to understand the external and internal signs of such a person, seeking concrete examples
of their conduct in daily life.
śrībhagavānuvāca
prajahāti yadā kāmān sarvān pārtha manogatān ।
ātmanyevātmā tuṣṭaḥ sthitaprajñastadocyate ॥ 55 ॥
The Supreme Lord said: O Pārtha, when one completely gives up all desires arising from the mind
ीभगवानुवाच ॥५६॥
दुःखेष्वनुिद्वग्नमनाः सुखेषु िवगतृहः।
वीतरागभयोधः स्थतधीमुिनरुच्यते॥
दुःखेष्वनुिद्वग्नमनाः सुखेषु िवगतृहः।
वीतरागभयोधः स्थतधीमुिनरुच्यते॥
fundamental definition of a sthitaprajña. Krishna explains that such a person is not driven by mental desires but
finds complete contentment and satisfaction within their own spiritual self. This state is achieved by
transcending the transient cravings and attachments that normally bind the mind.
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ ।
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate ॥ 56 ॥
finds complete contentment and satisfaction within their own spiritual self. This state is achieved by
transcending the transient cravings and attachments that normally bind the mind.
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ ।
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate ॥ 56 ॥
One whose mind is undisturbed amidst sorrows, who is free from longing for pleasures, and who is
ीभगवानुवाच ॥५७॥
यः सवानिभेहस्तत्तत् प्राप्य शुभाशुभम्।
नािभनन्दित न द्वेि तस्य प्रज्ञा प्रितिष्ठता॥
यः सवानिभेहस्तत्तत् प्राप्य शुभाशुभम्।
नािभनन्दित न द्वेि तस्य प्रज्ञा प्रितिष्ठता॥
on the emotional stability of the sthitaprajña. They remain unperturbed by adversity and indifferent to worldly
joys, having transcended the dualities of pleasure and pain. Furthermore, they are free from the powerful
emotional vices of attachment (rāga), fear (bhaya), and anger (krodha), which typically disturb the mind.
yaḥ sarvatrānabhisnehaspṛhaḥ tatsukhamātmanyeva sarvatrānābhisnehasyāpnuvanti te ।
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ॥ 57 ॥
joys, having transcended the dualities of pleasure and pain. Furthermore, they are free from the powerful
emotional vices of attachment (rāga), fear (bhaya), and anger (krodha), which typically disturb the mind.
yaḥ sarvatrānabhisnehaspṛhaḥ tatsukhamātmanyeva sarvatrānābhisnehasyāpnuvanti te ।
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ॥ 57 ॥
He who is without attachment everywhere, and who neither rejoices in obtaining good nor laments in
ीभगवानुवाच ॥५८॥
यदा संहरते चायं कूमऽङ्गानीव सवशः।
इयाणीयाथभ्यस्तस्य प्रज्ञा प्रितिष्ठता॥
यदा संहरते चायं कूमऽङ्गानीव सवशः।
इयाणीयाथभ्यस्तस्य प्रज्ञा प्रितिष्ठता॥
outcomes. They do not develop possessive affection or cling to anything in the world. When faced with
favorable or unfavorable situations, they maintain equanimity, neither celebrating good fortune nor grieving
misfortune. This balanced perspective signifies their established wisdom.
yadā saṁharate cāyaṁ kūrmo’ṅgānīva sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥ 58 ॥
favorable or unfavorable situations, they maintain equanimity, neither celebrating good fortune nor grieving
misfortune. This balanced perspective signifies their established wisdom.
yadā saṁharate cāyaṁ kūrmo’ṅgānīva sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥ 58 ॥
When one withdraws the senses from their objects completely, just as a tortoise withdraws its limbs
ीभगवानुवाच ॥५९॥
िवषया िविनवतन्ते िनराहारस्य देिहनः।
रसवज रसोऽप्यस्य परं दृष्ा िनवतते॥
िवषया िविनवतन्ते िनराहारस्य देिहनः।
रसवज रसोऽप्यस्य परं दृष्ा िनवतते॥
control a sthitaprajña has over their senses. Just as a tortoise can retract its limbs at will, a person of steady
wisdom can withdraw their senses from their respective objects (sight from forms, hearing from sounds, etc.)
when needed, preventing them from being drawn into external distractions. This self-control is a hallmark of
fixed intelligence.
viṣayā vinivartante nirāhārasya dehinaḥ ।
rasavarjaṁ raso’pyasya paraṁ dṛṣṭvā nivartate ॥ 59 ॥
wisdom can withdraw their senses from their respective objects (sight from forms, hearing from sounds, etc.)
when needed, preventing them from being drawn into external distractions. This self-control is a hallmark of
fixed intelligence.
viṣayā vinivartante nirāhārasya dehinaḥ ।
rasavarjaṁ raso’pyasya paraṁ dṛṣṭvā nivartate ॥ 59 ॥
The embodied soul may restrain itself from sense objects, but the taste for them remains. However,
ीभगवानुवाच ॥६०॥
यततो ह्यिप कौन्तेय पुरुषस्य िवपिश्चतः।
इयािण प्रमाथीिन हरन्त प्रसभं मनः॥
यततो ह्यिप कौन्तेय पुरुषस्य िवपिश्चतः।
इयािण प्रमाथीिन हरन्त प्रसभं मनः॥
merely abstaining from sense objects (like fasting) does not eliminate the underlying desire or "taste" for them.
True liberation from sense desires comes only when one experiences a higher, more fulfilling reality—the
Supreme Self. This higher experience naturally extinguishes the lower cravings.
yatato hyapi kaunteya puruṣasya vipaścitaḥ ।
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ ॥ 60 ॥
True liberation from sense desires comes only when one experiences a higher, more fulfilling reality—the
Supreme Self. This higher experience naturally extinguishes the lower cravings.
yatato hyapi kaunteya puruṣasya vipaścitaḥ ।
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ ॥ 60 ॥
O son of Kuntī, the turbulent senses forcibly carry away the mind even of a discerning person
ीभगवानुवाच ॥६१॥
तािन सवािण संयम्य युक्त आसीत मत्परः।
वशे िह यस्येयािण तस्य प्रज्ञा प्रितिष्ठता॥
तािन सवािण संयम्य युक्त आसीत मत्परः।
वशे िह यस्येयािण तस्य प्रज्ञा प्रितिष्ठता॥
wise and striving individual, who is making efforts towards self-control, can be overwhelmed by the impetuous
senses, which have the potential to forcefully drag the mind towards material objects and desires. This
highlights the constant vigilance required on the spiritual path.
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ ।
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ॥ 61 ॥
senses, which have the potential to forcefully drag the mind towards material objects and desires. This
highlights the constant vigilance required on the spiritual path.
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ ।
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ॥ 61 ॥
One should control all the senses, keeping them in subjugation, and fix one's consciousness on Me.
ीभगवानुवाच ॥६२॥
ायतो िवषयान् पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात् ोधोऽिभजायते॥
ायतो िवषयान् पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात् ोधोऽिभजायते॥
problem posed in the previous verse. The way to overcome the powerful senses is to control them and, crucially,
to fix one's consciousness on the Divine (Krishna). By dedicating oneself to the Supreme, the mind finds a
higher engagement, and the senses naturally come under control, leading to stable wisdom.
dhyāyato viṣayān puṁsaḥ saṅgasteṣūpajāyate ।
saṅgāt saṁjāyate kāmaḥ kāmāt krodho’bhijāyate ॥ 62 ॥
to fix one's consciousness on the Divine (Krishna). By dedicating oneself to the Supreme, the mind finds a
higher engagement, and the senses naturally come under control, leading to stable wisdom.
dhyāyato viṣayān puṁsaḥ saṅgasteṣūpajāyate ।
saṅgāt saṁjāyate kāmaḥ kāmāt krodho’bhijāyate ॥ 62 ॥
While contemplating the objects of the senses, a person develops attachment to them. From
ीभगवानुवाच ॥६३॥
ोधाद्भवित संमोहः संमोहात्स्मृितिवभ्रमः।
ृितभ्रंशाद् बुनाशो बुनाशात्प्रणश्यित॥
ोधाद्भवित संमोहः संमोहात्स्मृितिवभ्रमः।
ृितभ्रंशाद् बुनाशो बुनाशात्प्रणश्यित॥
leads to downfall. It begins with the mind dwelling on sense objects (contemplation), which fosters attachment.
This attachment then transforms into desire (kāma). When these desires are unfulfilled or obstructed, anger
(krodha) manifests.
krodhādbhavati saṁmohaḥ saṁmohāt smṛtivibhramaḥ ।
smṛtibhraṁśād buddhināśo buddhināśāt praṇaśyati ॥ 63 ॥
This attachment then transforms into desire (kāma). When these desires are unfulfilled or obstructed, anger
(krodha) manifests.
krodhādbhavati saṁmohaḥ saṁmohāt smṛtivibhramaḥ ।
smṛtibhraṁśād buddhināśo buddhināśāt praṇaśyati ॥ 63 ॥
From anger comes delusion, and from delusion, a loss of memory (of proper conduct). From loss of
ीभगवानुवाच ॥६४॥
रागद्वेषिवयुक्तैस्तु िवषयािनयैश्चरन्।
आत्मवश्यैिवधेयात्मा प्रसादमिधगच्छित॥
रागद्वेषिवयुक्तैस्तु िवषयािनयैश्चरन्।
आत्मवश्यैिवधेयात्मा प्रसादमिधगच्छित॥
the dangerous progression. Anger leads to delusion (saṁmoha), clouding judgment. Delusion causes confusion
of memory regarding one's duties or moral principles. This loss of clarity destroys the intellect (buddhināśa),
rendering one unable to discriminate right from wrong. Ultimately, the destruction of intelligence leads to
spiritual ruin or complete downfall.
rāgadveṣavimuktaistu viṣayānindriyaiścaran ।
ātmavaśyairvidheyātmā prasādamadhigacchati ॥ 64 ॥
of memory regarding one's duties or moral principles. This loss of clarity destroys the intellect (buddhināśa),
rendering one unable to discriminate right from wrong. Ultimately, the destruction of intelligence leads to
spiritual ruin or complete downfall.
rāgadveṣavimuktaistu viṣayānindriyaiścaran ।
ātmavaśyairvidheyātmā prasādamadhigacchati ॥ 64 ॥
But a disciplined person, who moves among sense objects with senses free from attraction and
ीभगवानुवाच ॥६५॥
प्रसादे सवदुःखानां हािनरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुः पयवितष्ठते॥
प्रसादे सवदुःखानां हािनरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुः पयवितष्ठते॥
liberation. A self-controlled individual can interact with sense objects without being swayed by attachment
(rāga) or aversion (dveṣa). Because their senses are disciplined and subservient to their higher self, they achieve
a state of inner tranquility and clarity (prasāda), free from the disturbances of desires.
prasāde sarvaduḥkhānāṁ hānirasyopajāyate ।
prasannacetoso hyāśu buddhiḥ paryavatiṣṭhate ॥ 65 ॥
(rāga) or aversion (dveṣa). Because their senses are disciplined and subservient to their higher self, they achieve
a state of inner tranquility and clarity (prasāda), free from the disturbances of desires.
prasāde sarvaduḥkhānāṁ hānirasyopajāyate ।
prasannacetoso hyāśu buddhiḥ paryavatiṣṭhate ॥ 65 ॥
In that tranquility, all sorrows are destroyed, and the intelligence of such a tranquil person soon
ीभगवानुवाच ॥६६॥
नास्त बुरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तरशान्तस्य कुतः सुखम्॥
नास्त बुरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तरशान्तस्य कुतः सुखम्॥
state, all miseries and suffering cease. A peaceful and clear mind enables the intellect to become quickly and
firmly established, leading to unwavering wisdom and freedom from mental agitation.
nāsti buddhirayuktasya na cāyuktasya bhāvanā ।
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ॥ 66 ॥
firmly established, leading to unwavering wisdom and freedom from mental agitation.
nāsti buddhirayuktasya na cāyuktasya bhāvanā ।
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ॥ 66 ॥
For one who is not connected (to the Divine), there is no spiritual intelligence, nor is there stability of
ीभगवानुवाच ॥६७॥
इयाणां िह चरतां यन्मनोऽनुिवधीयते।
तदस्य हरित प्रज्ञां वायुनाविमवाम्भिस॥
इयाणां िह चरतां यन्मनोऽनुिवधीयते।
तदस्य हरित प्रज्ञां वायुनाविमवाम्भिस॥
emphasizes the interconnectedness of spiritual progress. Without being yoked (yukta) to the Divine or higher
consciousness, one cannot attain true spiritual intelligence. Without this intelligence, mental stability (bhāvanā)
is impossible. Without stability, there is no peace (śānti), and without peace, genuine happiness (sukham)
remains elusive.
indriyāṇāṁ hi caratāṁ yanmano’nuvidhīyate ।
tadasya harati prajñāṁ vāyurnāvamivāmbhasi ॥ 67 ॥
consciousness, one cannot attain true spiritual intelligence. Without this intelligence, mental stability (bhāvanā)
is impossible. Without stability, there is no peace (śānti), and without peace, genuine happiness (sukham)
remains elusive.
indriyāṇāṁ hi caratāṁ yanmano’nuvidhīyate ।
tadasya harati prajñāṁ vāyurnāvamivāmbhasi ॥ 67 ॥
Just as a strong wind carries away a boat on the water, even one wandering sense upon which the
ीभगवानुवाच ॥६८॥
ताद्यस्य महाबाहो िनगृहीतािन सवशः।
इयाणीयाथभ्यस्तस्य प्रज्ञा प्रितिष्ठता॥
ताद्यस्य महाबाहो िनगृहीतािन सवशः।
इयाणीयाथभ्यस्तस्य प्रज्ञा प्रितिष्ठता॥
uncontrolled senses. If even one sense is allowed to wander unchecked and the mind follows it, it can sweep
away one's discriminating intelligence, much like a powerful gale can drag a boat off course. This underscores
the need for complete sensory discipline.
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥ 68 ॥
away one's discriminating intelligence, much like a powerful gale can drag a boat off course. This underscores
the need for complete sensory discipline.
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥ 68 ॥
Therefore, O mighty-armed one, one whose senses are completely restrained from their objects, his
ीभगवानुवाच ॥६९॥
या िनशा सवभूतानां तस्यां जागित संयमी।
यस्यां जाग्रित भूतािन सा िनशा पश्यतो मुनेः॥
या िनशा सवभूतानां तस्यां जागित संयमी।
यस्यां जाग्रित भूतािन सा िनशा पश्यतो मुनेः॥
reiterates that the path to stable wisdom (sthitaprajñā) lies in complete mastery over the senses, preventing them
from engaging with their objects in an uncontrolled manner. This restraint is the foundation for an unshakeable
intellect.
yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī ।
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ ॥ 69 ॥
from engaging with their objects in an uncontrolled manner. This restraint is the foundation for an unshakeable
intellect.
yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī ।
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ ॥ 69 ॥
What is night for all beings, in that the self-controlled person is awake; and what is day for all beings,
ीभगवानुवाच ॥७०॥
आपूयमाणमचलप्रितष्ठं समुद्रमापः प्रिवशन्त यद्वत्।
तद्वत्कामा यं प्रिवशन्त सव स शान्तमाोित न कामकामी॥
आपूयमाणमचलप्रितष्ठं समुद्रमापः प्रिवशन्त यद्वत्।
तद्वत्कामा यं प्रिवशन्त सव स शान्तमाोित न कामकामी॥
spiritually enlightened and ordinary individuals. While most people are engrossed in material pursuits (which
the sage considers "night" or ignorance), the self-controlled sage is awake to spiritual realities. Conversely, what
the world considers "day" (material engagement), the sage sees as "night" (distraction or illusion), focusing
instead on inner truths.
āpūryamāṇamacalapratiṣṭhaṁ samudramāpaḥ praviśanti yadvat ।
tadvatkāmā yaṁ praviśanti sarve sa śāntimāpnoti na kāmakāmī ॥ 70 ॥
the sage considers "night" or ignorance), the self-controlled sage is awake to spiritual realities. Conversely, what
the world considers "day" (material engagement), the sage sees as "night" (distraction or illusion), focusing
instead on inner truths.
āpūryamāṇamacalapratiṣṭhaṁ samudramāpaḥ praviśanti yadvat ।
tadvatkāmā yaṁ praviśanti sarve sa śāntimāpnoti na kāmakāmī ॥ 70 ॥
Just as the waters of rivers enter the ocean, which is full and unmoving, so too, desires enter a person
ीभगवानुवाच ॥७१॥
िवहाय कामाः सवान् पुमांश्चरित िनःृहः।
िनममो िनरहंकारः स शान्तमिधगच्छित॥
िवहाय कामाः सवान् पुमांश्चरित िनःृहः।
िनममो िनरहंकारः स शान्तमिधगच्छित॥
how a truly peaceful person is like the ocean—vast, full, and undisturbed even as rivers flow into it. Desires
may come to such a person, but they do not agitate the mind; rather, they are absorbed without creating
turbulence. True peace is found not by fulfilling desires, but by transcending their power to disturb.
vihāya kāmānyaḥ sarvān pumāṁścarati niḥspṛhaḥ ।
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati ॥ 71 ॥
may come to such a person, but they do not agitate the mind; rather, they are absorbed without creating
turbulence. True peace is found not by fulfilling desires, but by transcending their power to disturb.
vihāya kāmānyaḥ sarvān pumāṁścarati niḥspṛhaḥ ।
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati ॥ 71 ॥
That person who gives up all desires for sense gratification, who lives free from desires, free from
ीभगवानुवाच ॥७२॥
एषा ब्राह्मी स्थितः पाथ नैनां प्राप्य िवमुह्यित।
स्थास्यामन्तकालेऽिप ब्रह्मिनवाणमृच्छित॥
sthitvāsyāmantakāle ऽ pi brahmanirvāṇamṛcchati ॥ 72 ॥
एषा ब्राह्मी स्थितः पाथ नैनां प्राप्य िवमुह्यित।
स्थास्यामन्तकालेऽिप ब्रह्मिनवाणमृच्छित॥
sthitvāsyāmantakāle ऽ pi brahmanirvāṇamṛcchati ॥ 72 ॥
ultimate peace. It involves renouncing all material desires, living without cravings, abandoning the sense of
"mine" (proprietorship), and relinquishing the false ego (the mistaken identification with the body and material
possessions). Such a state of detachment and selflessness leads to true peace.
eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati ।
"mine" (proprietorship), and relinquishing the false ego (the mistaken identification with the body and material
possessions). Such a state of detachment and selflessness leads to true peace.
eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati ।
This is the brahmi sthiti (state of oneness with the Absolute Truth), O son of Pṛthā. Having attained
material existence (brahma-nirvāṇa). This verse concludes Krishna's description of the sthitaprajña, calling it the
"brāhmī sthiti" or the transcendental state of being one with Brahman. Achieving this state removes all delusion.
Furthermore, Krishna assures that one who remains in this state, even at the very end of life, attains brahma-
nirvāṇa—liberation from the cycle of birth and death, merging into the Absolute Truth.
"brāhmī sthiti" or the transcendental state of being one with Brahman. Achieving this state removes all delusion.
Furthermore, Krishna assures that one who remains in this state, even at the very end of life, attains brahma-
nirvāṇa—liberation from the cycle of birth and death, merging into the Absolute Truth.