श्रीभगवान् उवाच
प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान् ॥
आत्मन्य् एवात्मना तुष्टः स्थितप्रज्ञस् तदोच्यते ॥
दुःखेष्व् अनुद्विग्नमनाः सुखेषु विगतस्पृहः ॥
वीतरागभयक्रोधः स्थितधीर् मुनिर् उच्यते ॥
यः सर्वत्रानभिस्नेहस् तत् तत् प्राप्य शुभाशुभम् ॥
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥
यदा संहरते चायं कूर्मो ऽङ्गानीव सर्वशः ॥
इन्द्रियाणीन्द्रियार्थेभ्यस् तस्य प्रज्ञा प्रतिष्ठिता ॥
विषया विनिवर्तन्ते निराहारस्य देहिनः ॥
रसवर्जं रसो ऽप्य् अस्य परं दृष्ट्वा निवर्तते ॥
यततो ह्य् अपि कौन्तेय पुरुषस्य विपश्चितः ॥
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥
तानि सर्वाणि संयम्य युक्त आसीत मत्परः ॥
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥
ध्यायतो विषयान् पुंसः सङ्गस् तेषूपजायते ॥
सङ्गात् संजायते कामः कामात् क्रोधो ऽभिजायते ॥
क्रोधाद् भवति संमोहः संमोहात् स्मृतिविभ्रमः ॥
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात् प्रणश्यति ॥
रागद्वेषवियुक्तैस् तु विषयान् इन्द्रियैश् चरन् ॥
आत्मवश्यैर् विधेयात्मा प्रसादम् अधिगच्छति ॥
प्रसादे सर्वदुःखानां हानिर् अस्योपजायते ॥
प्रसन्नचेतसो ह्य् आशु बुद्धिः पर्यवतिष्ठते ॥
नास्ति बुद्धिर् अयुक्तस्य न चायुक्तस्य भावना ॥
न चाभावयतः शान्तिर् अशान्तस्य कुतः सुखम् ॥
इन्द्रियाणां हि चरतां यन् मनो ऽनुविधीयते ॥
तद् अस्य हरति प्रज्ञां वायुर् नावम् इवाम्भसि ॥
तस्माद् यस्य महाबाहो निगृहीतानि सर्वशः ॥
इन्द्रियाणीन्द्रियार्थेभ्यस् तस्य प्रज्ञा प्रतिष्ठिता ॥
या निशा सर्वभूतानां तस्यां जागर्ति संयमी ॥
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥
आपूर्यमाणम् अचलप्रतिष्ठं; समुद्रम् आपः प्रविशन्ति यद्वत् ॥
तद्वत् कामा यं प्रविशन्ति सर्वे; स शान्तिम् आप्नोति न कामकामी ॥
विहाय कामान् यः सर्वान् पुमांश् चरति निःस्पृहः ॥
निर्ममो निरहंकारः स शान्तिम् अधिगच्छति ॥
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ॥
स्थित्वास्याम् अन्तकाले ऽपि ब्रह्मनिर्वाणम् ऋच्छति ॥
śrībhagavān uvāca
prajahāti yadā kāmān sarvān pārtha manogatān ||
ātmany evātmanā tuṣṭaḥ sthitaprajñas tadocyate ||
duḥkheṣv anudvignamanāḥ sukheṣu vigataspṛhaḥ ||
vītarāgabhayakrodhaḥ sthitadhīr munir ucyate ||
yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham ||
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ||
yadā saṃharate cāyaṃ kūrmo 'ṅgānīva sarvaśaḥ ||
indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā ||
viṣayā vinivartante nirāhārasya dehinaḥ ||
rasavarjaṃ raso 'py asya paraṃ dṛṣṭvā nivartate ||
yatato hy api kaunteya puruṣasya vipaścitaḥ ||
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ||
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ ||
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ||
dhyāyato viṣayān puṃsaḥ saṅgas teṣūpajāyate ||
saṅgāt saṃjāyate kāmaḥ kāmāt krodho 'bhijāyate ||
krodhād bhavati saṃmohaḥ saṃmohāt smṛtivibhramaḥ ||
smṛtibhraṃśād buddhināśo buddhināśāt praṇaśyati ||
rāgadveṣaviyuktais tu viṣayān indriyaiś caran ||
ātmavaśyair vidheyātmā prasādam adhigacchati ||
prasāde sarvaduḥkhānāṃ hānir asyopajāyate ||
prasannacetaso hy āśu buddhiḥ paryavatiṣṭhate ||
nāsti buddhir ayuktasya na cāyuktasya bhāvanā ||
na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham ||
indriyāṇāṃ hi caratāṃ yan mano 'nuvidhīyate ||
tad asya harati prajñāṃ vāyur nāvam ivāmbhasi ||
tasmād yasya mahābāho nigṛhītāni sarvaśaḥ ||
indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā ||
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī ||
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ||
āpūryamāṇam acalapratiṣṭhaṃ; samudram āpaḥ praviśanti yadvat ||
tadvat kāmā yaṃ praviśanti sarve; sa śāntim āpnoti na kāmakāmī ||
vihāya kāmān yaḥ sarvān pumāṃś carati niḥspṛhaḥ ||
nirmamo nirahaṃkāraḥ sa śāntim adhigacchati ||
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati ||
sthitvāsyām antakāle 'pi brahmanirvāṇam ṛcchati ||
Shri Bhagavan said: 'When a person abandons all desires that arise in the mind, and is content in the self, by the self alone, then he is called steady in wisdom. That sage whose mind is not troubled amid sufferings, who is free from craving amid happiness, and who has abandoned attachment, fear, and anger, is called one of steady understanding. He who is attached nowhere, who neither rejoices nor hates when he meets with good and evil, his wisdom is firmly established. When he fully withdraws his senses from their objects, as a tortoise draws in its limbs from every side, his wisdom is established. The objects of the senses turn away from the embodied being who abstains from them, yet the taste for them remains; but even this taste vanishes when he beholds the Supreme. Even of a striving man of discernment, O son of Kunti, the turbulent senses may forcibly carry away the mind. Having restrained them all, let the yogin sit in discipline, intent upon Me; he whose senses are under control has wisdom that is firmly established. In a man who dwells upon the objects of the senses, attachment to them is born; from attachment springs desire, and from desire, anger. From anger comes delusion, from delusion the confusion of memory, from the loss of memory the ruin of the intellect, and from the ruin of the intellect he perishes. But he who moves among the objects of the senses with senses free from attraction and aversion, governing himself, attains a gracious clarity. In that clarity all his sufferings come to an end, and the intellect of one whose mind is serene is soon firmly established. There is no wisdom for the undisciplined, and no power of contemplation for the undisciplined; without contemplation there is no peace, and without peace, how can there be happiness? For among the roving senses, whichever one the mind follows carries away a man's wisdom, just as the wind carries away a boat upon the water. Therefore, O mighty-armed one, he whose senses are wholly withdrawn from their objects has wisdom that is firmly established. What is night for all beings is the time of wakefulness for the disciplined man; and what is wakefulness for all beings is night for the sage who sees. As the waters flow into the ocean, which is ever being filled yet remains unmoved in its depths, so all desires flow into the man who attains peace — but not the man who still desires desires. He who, abandoning all desires, moves through life free of longing, without possessiveness, without egoism, attains peace. This, O son of Pritha, is the state of Brahman: having attained it, a man is no longer deluded; and abiding in it even at the hour of death, he arrives at liberation in Brahman.'
893c7570e0a5 · 发布于 2026年7月17日 20:55:05 UTC
可用语言RUEN用方向键翻颂
The description of the sthita-prajna closes the chapter with a living portrait of liberated consciousness. Krishna is not calling for a dead suppression of the senses: the taste for lower things fades only when the Supreme is seen. The center of that stability is being turned toward Him, mat-paraḥ — it is this orientation that gives action, the senses, and the mind their proper place.