HomeBhagavad GitaCh. 6Shloka 33
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Bhagavad Gita — Dhyana Yoga, Shloka 33

Atma Samyama Yoga

Bhagavad Gita 33 illustration

अर्जुन उवाच । योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थि...

arjuna uvāca | yo 'yaṁ yogas tvayā proktaḥ sāmyena madhusūdana etasyāhaṁ na paśyāmi cañcalatvāt sthitiṁ sthirām ...

Arjuna said: O Madhusūdana, this yoga of equanimity taught by You—I do not see its steady continuance, because of the mind’s restlessness.

Arjuna said: O Madhusūdana, this yoga of equanimity taught by You—I do not see its steady continuance, because of restlessness (of the mind).

Arjuna said: This yoga you have described as equanimity, O Madhusūdana—I do not perceive for it a stable continuance, due to (the mind’s) fickleness.

The input verse is truncated; standard recensions complete the line with ‘sthitiṁ sthirām’ (‘firm stability’). The sense is consistent across editions: Arjuna raises a practical objection about mental instability.

अर्जुनःArjuna
अर्जुनः:
Karta
Rootअर्जुन
उवाचsaid
उवाच:
Root√वच्
यःwhich
यः:
Rootयद्
अयम्this
अयम्:
Rootइदम्
योगःyoga; discipline of meditation
योगः:
Karta
Rootयोग
त्वयाby you
त्वया:
Karana
Rootत्वद्
प्रोक्तःtaught; spoken forth
प्रोक्तः:
Rootप्र+√वच्
साम्येनby equanimity; with evenness (of mind)
साम्येन:
Karana
Rootसाम्य
मधुसूदनO slayer of Madhu (Krishna)
मधुसूदन:
Rootमधुसूदन
एतस्यof this
एतस्य:
Rootएतद्
अहम्I
अहम्:
Karta
Rootअस्मद्
not
:
Root
पश्यामिI see; I perceive
पश्यामि:
Root√पश्
चञ्चलत्वात्due to restlessness; from (its) unsteadiness
चञ्चलत्वात्:
Apadana
Rootचञ्चलत्व
स्थितिम्steadiness; stable state
स्थितिम्:
Karma
Rootस्थिति
Arjuna
Cañcalatva (restlessness)Sāmya (equanimity)Abhyāsa (practice, implied)Manas (mind, implied)
Practical feasibility of yogaHuman cognitive instabilityDialogue and pedagogical methodFrom ideal to method

FAQs

Arjuna articulates a common meditative problem: sustaining attention and emotional balance is difficult because the mind tends to fluctuate and seek novelty.

The verse is primarily methodological rather than metaphysical: it questions how an ideal state (equanimity) can be stably embodied given ordinary mental dynamics.

This initiates a key exchange in Chapter 6, prompting Krishna to explain discipline through practice and dispassion as remedies for instability.

It validates beginner difficulty in meditation and self-regulation, encouraging realistic, method-focused approaches rather than perfectionism.