Undisturbed by the world
Achieve the state of being unshaken by praise or blame, gain or loss, pleasure or pain.
Duhkhesv anudvigna-manah sukhesu vigata-sprhah, vita-raga-bhaya-krodhah sthita-dhir munir ucyate
One who is not disturbed in spite of miseries, who doesn't crave happiness, and who is free from attachment, fear, and anger, is called a sage of steady mind.
Yah sarvatranabhisnehas tat tat prapya shubhashubham nabhinandati na dveshti tasya prajna pratishthita
One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear, and anger, is called a sage of steady mind. The truly wise person maintains perfect equanimity in all conditions — neither clinging to the pleasant nor recoiling from the unpleasant.
Apuryamanam acala-pratistham samudram apah pravishanti yadvat, tadvat kama yam pravishanti sarve sa shantim apnoti na kama-kami
A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean which is being filled but is always being still—can alone achieve peace, and not the person who strives to satisfy such desires.
Vihaya kaman yah sarvan pumams carati nihsprhah, nirmamo nirahankarah sa shantim adhigacchati
That person who gives up all material desires and lives free from a sense of possessiveness, proprietorship, and egotism, attains perfect peace.
Jitatmanah prasantasya paramatma samahitah, shitoshna-sukha-duhkheshu tatha manapamanayoh
One who has conquered the mind has already reached the Supreme Self, for they have attained tranquility. To such a person, happiness and distress, heat and cold, honor and dishonor are all the same.
Jnana-vijnana-tripta-atma kutastho vijitendriyah, yukta ity ucyate yogi sama-loshta-ashma-kancanah
The yogi who is satisfied with knowledge and realization, who is steady and has conquered the senses, and who regards a clod of earth, a stone, and gold as equal — such a person is said to be in yoga. True contentment comes from Self-knowledge, making external objects utterly equal in worth.
Adveshta sarva-bhutanam maitrah karuna eva cha, nirmamo nirahankarah sama-duhkha-sukhah kshami
One who is not envious but a kind friend to all living entities, free from proprietorship and false ego, equal in happiness and distress, forgiving.
Santushṭaḥ satataṁ yogī yatātmā dṛiḍha-niśhchayaḥ, mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ
Ever content, steadfast in meditation, self-controlled, and of firm resolve, with mind and intellect offered to Me—such devotees are very dear to Me.
Yasmān nodvijate loko lokān nodvijate cha yaḥ, harṣhāmarṣha-bhayodvegair mukto yaḥ sa cha me priyaḥ
One by whom the world is not disturbed, and who is not disturbed by the world, who is free from joy, envy, fear, and anxiety — such a one is dear to Me.
Anapekṣhaḥ śhuchir dakṣha udāsīno gata-vyathaḥ, sarvārambha-parityāgī yo mad-bhaktaḥ sa me priyaḥ
Free from wants, pure, expert, without cares, untroubled, and renouncing all undertakings—such devotees are very dear to Me.
Yo na hṛiṣhyati na dveṣhṭi na śhochati na kāṅkṣhati, śhubhāśhubha-parityāgī bhaktimān yaḥ sa me priyaḥ
One who neither rejoices nor grieves, neither laments nor desires, and who is indifferent to both the auspicious and the inauspicious — such a devoted person is dear to Me.
Samaḥ śhatrou cha mitre cha tathā mānāpamānayoḥ, śhītoṣhṇa-sukha-duḥkheṣhu samaḥ saṅga-vivarjitaḥ
One who is equal toward friend and foe, the same in honor and dishonor, cold and heat, pleasure and pain, free from attachment—
Tulya-nindā-stutir maunī santuṣhṭo yena kenachit, aniketaḥ sthira-matir bhaktimān me priyo naraḥ
One who is equal in blame and praise, who is silent and content with anything, who has no fixed abode, who is steady in mind, and who is full of devotion — such a person is dear to Me.
Sama-duhkha-sukhah sva-sthah sama-lostashma-kanchanah, tulya-priyapriyo dhiras tulya-nindatma-samstutih
One who is equal in happiness and distress, who is steady, to whom a clod of dirt, a stone, and gold are equal, to whom the pleasant and unpleasant are the same, who is steady, who regards both blame and praise equally — such a person has transcended the gunas.
Manapamanayos tulyas tulyo mitrari-pakshayoh, sarvarambha-parityagi gunatatita uchyate
One who treats honor and dishonor equally, who is equal toward friend and enemy, and who has renounced all material activities — such a person is said to have transcended the three gunas. Complete equanimity across all social and material distinctions defines the guna-transcendent state.
Yoga-sthah kuru karmani sangam tyaktva dhananjaya, siddhy-asiddhyoh samo bhutva samatvam yoga ucyate
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
Na prahrisyet priyam prapya nodvijet prapya capriyam, sthira-buddhir asammudho brahma-vid brahmani sthitah
One who is not elated upon receiving the pleasant and not disturbed upon receiving the unpleasant, with steady intellect and undeluded — such a knower of Brahman is established in Brahman. Emotional equanimity in both pleasure and pain is the sign of the Brahman-knower.
Yatroparamate chittam niruddham yoga-sevaya, yatra chaivatmanatmanam pashyann atmani tushyati
When the mind, restrained by the practice of yoga, attains quietude, and when beholding the self by the self, one is satisfied in the self.
Prasanta-manasam hy enam yoginam sukham uttamam, upaiti shanta-rajasam brahma-bhutam akalmasham
The highest happiness comes to the yogi whose mind has become tranquil, whose passion has quieted, who has become one with Brahman, and who is free from all impurity. Tranquility — not excitement or pleasure — is the medium in which the highest happiness arises.
Brahma-bhutah prasannatma na shochati na kankshati, samah sarveshu bhuteshu mad-bhaktim labhate param
One who is thus transcendentally situated realizes the Supreme Brahman and becomes fully joyful. Such a person never laments nor desires anything, is equal to all beings, and attains supreme devotion to Me.
Read slowly and contemplate. Don't rush through these verses. Pick one that resonates and sit with it for a few minutes.
Return regularly. Ancient wisdom reveals itself gradually. Come back to these verses when you need them.
Apply to your situation. Consider how each teaching relates specifically to what you're experiencing right now.
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