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Shloka 20

अक्षरब्रह्मयोग (Akṣara-Brahma-Yoga) — Knowledge of the Imperishable, Prakṛti, and Devotion

१९ ।। न प्रह्ृष्येत्‌ प्रियं प्राप्प नोद्धिजेत्‌ प्राप्प चाप्रियम्‌ । स्थिरबुद्धिरसम्मूढो ब्रह्म॒विद्‌ ब्रह्म॒णि स्थित:,जो पुरुष प्रियको प्राप्त होकर हर्षित नहीं हो और अप्रियको प्राप्त होकर उद्विग्न न हो, वह स्थिरबुद्धि संशयरहित ब्रह्मवेत्ता पुरुष सच्चिदानन्द्धन परब्रह्म परमात्मामें एकीभावसे नित्य स्थित है

na prahṛṣyet priyaṁ prāpya nodvijet prāpya cāpriyam | sthirabuddhir asammūḍho brahmavid brahmaṇi sthitaḥ ||

ప్రియమైనది లభించినప్పుడు హర్షించక, అప్రీయమైనది ఎదురైనప్పుడు కలత చెందక—స్థిరబుద్ధి, మోహరహితుడైన బ్రహ్మవేత్త బ్రహ్మంలో స్థితుడై ఉంటాడు।

not
:
TypeIndeclinable
Root
प्रहृष्येत्should rejoice / become elated
प्रहृष्येत्:
TypeVerb
Rootहृष् (प्र-)
FormVidhi-linga, optative (potential), 3rd, singular, Parasmaipada
प्रियम्a pleasant (thing)
प्रियम्:
Karma
TypeNoun
Rootप्रिय
Formneuter, accusative, singular
प्राप्यhaving obtained
प्राप्य:
TypeVerb
Rootआप् (प्र-)
Formktvā (absolutive/gerund), active, having obtained
nor / not
:
TypeIndeclinable
Root
उद्विजेत्should be distressed / agitated
उद्विजेत्:
TypeVerb
Rootविज् (उद्-)
FormVidhi-linga, optative (potential), 3rd, singular, Parasmaipada
प्राप्यhaving obtained
प्राप्य:
TypeVerb
Rootआप् (प्र-)
Formktvā (absolutive/gerund), active, having obtained
and
:
TypeIndeclinable
Root
अप्रियम्an unpleasant (thing)
अप्रियम्:
Karma
TypeNoun
Rootअप्रिय
Formneuter, accusative, singular
स्थिरबुद्धिःone of steady intellect
स्थिरबुद्धिः:
Karta
TypeAdjective
Rootस्थिरबुद्धि
Formmasculine, nominative, singular
असम्मूढःundeluded / unconfused
असम्मूढः:
Karta
TypeAdjective
Rootअसम्मूढ
Formmasculine, nominative, singular
ब्रह्मविद्knower of Brahman
ब्रह्मविद्:
Karta
TypeNoun
Rootब्रह्मविद्
Formmasculine, nominative, singular
ब्रह्मणिin Brahman
ब्रह्मणि:
Adhikarana
TypeNoun
Rootब्रह्मन्
Formneuter, locative, singular
स्थितःsituated / established
स्थितः:
Karta
TypeAdjective
Rootस्था
Formkta (past passive participle), masculine, nominative, singular

अर्जुन उवाच

A
Arjuna
B
Brahman

Educational Q&A

The verse teaches equanimity: a disciplined person does not become euphoric when pleasant outcomes arise nor distressed when unpleasant ones occur. Such steadiness indicates clarity (absence of delusion) and is a mark of one established in Brahman—acting rightly without being driven by emotional swings.

In the Bhīṣma Parva’s battlefield instruction setting, Arjuna is engaged in a dialogue about right conduct and inner stability amid war. This verse articulates the ideal mental state needed to uphold dharma in crisis: remaining composed regardless of favorable or unfavorable experiences.