मय्येव मन आधत्स्व मयि बुद्धिं निवेशय।निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥
mayyeva mana ādhatsva mayi buddhiṃ niveśaya|nivasiṣyasi mayyeva ata ūrdhvaṃ na saṃśayaḥ ||
Fix your mind in Me alone, enter your intellect in Me — you shall dwell in Me hereafter, without doubt!
Word by word (3)
- mayyeva mana ādhatsva
- — fix your mind in Me alone · mayi = in Me (locative of aham; mayi is the where: not in objects, not in thoughts of the world, not in abstract principles, but in Me). eva = alone, precisely (emphatic; the isolation is total: Me and only Me as the container of the mind). manaḥ = mind (the manas in Sanskrit psychology is the lower coordinating mind — it gathers sense-impressions, produces reactions, mediates between senses and buddhi; it is the 'swinging mind' that Arjuna calls restless in 6.34). ādhatsva = fix, place, set firmly (2nd person singular imperative of ā + √dhā = to place into; ādhatsva = 'do-place-you-now' = place it! The imperative is gentle but direct — this is Krishna's instruction, not a suggestion). The instruction is simpler than any technique: the mind must go to Krishna as its home. Not pushed or suppressed but released into this one direction.
- mayi buddhiṃ niveśaya
- — enter/fix your intellect in Me · mayi = in Me (again; the locative repetition — mayi for manas, mayi for buddhi — is deliberate: both levels of inner instrument go to the same place). buddhim = the intellect (accusative of buddhi = the discriminating faculty, the higher reason, the faculty that decides what is real and what is good; Buddha's name comes from the same root — √budh = to wake, to know; buddhi is the waking-knowing faculty). niveśaya = cause to enter, place within (causative imperative of ni + √viś = to enter into; niveśaya = make-it-enter, install within; the causative suggests effort: the buddhi must be actively directed inward toward Krishna, not allowed to drift). Two faculties, one destination: manas (reactive mind) + buddhi (discriminating intellect) both fixed in Krishna. This is the complete inner surrender.
- nivasiṣyasi mayy eva ata ūrdhvaṃ na saṃśayaḥ
- — you shall dwell in Me alone from this point forward — without doubt · nivasiṣyasi = you shall dwell (future 2nd person of ni + √vas = to dwell, to reside; nivasiṣyasi = you-will-dwell; the future tense marks this as a guaranteed outcome, not a hopeful possibility). mayy eva = in Me alone (the same emphatic compound; now mayi is the where of dwelling: having placed mind and intellect in Me, you will LIVE there). ata ūrdhvam = from this moment forward/upward (ata = from here, from this; ūrdhvam = above, onward, upward; idiomatically: 'from now on' or 'going forward' — the dwelling in Me begins now and continues beyond death). na saṃśayaḥ = without doubt (na = not; saṃśayaḥ = doubt, uncertainty; saṃśaya from sam + √śī = to lie on both sides = something that 'lies' between two possibilities = doubt). The closing 'na saṃśayaḥ' is one of the Gita's great assurances: Krishna offers no conditional, no 'perhaps if you're perfect enough.' It is stated as a fact.
V8 is the highest instruction: place your mind (manas) in Krishna alone, fix your intellect (buddhi) in Krishna — and you will dwell in Krishna from this moment forward. No doubt. This is the gold standard: full inner alignment with the Divine, both the reactive mind and the discriminating faculty directed to one source.
A modern analogy
Like learning to live in a new city until it becomes home: first you're always thinking 'where am I?' — but gradually, you navigate by feel, your intuitions align with this place. The practitioner who fixes manas AND buddhi in Krishna lives in Krishna the way we live in our home city — without needing to navigate because you are already there.
Sit with this: V8 says 'fix your mind in Me alone' — both manas and buddhi. In your experience, which is harder to redirect: the reactive mind (manas) or the discriminating intellect (buddhi)? What would it mean to fix both simultaneously?
V8 opens the staircase of practice (V8→V9→V10→V11): Krishna gives the ideal first, then makes compassionate provisions for those who struggle. The ideal is total inner alignment: manas (reactive mind) AND buddhi (discriminating intellect) both placed in Krishna. This is not suppression or blankness but purposeful orientation — the inner instruments have found their true container. The phrase 'na saṃśayaḥ' (without doubt) is notable: Krishna offers certainty, not probability. The promise of V7 (samuddhartā) is here given its practical form: fix mind and intellect in Me, and the dwelling in Me follows as a natural consequence — not as reward but as the inherent logic of alignment.
Advaita lens
Śankara reads mayyeva as 'in Me-alone-who-am-Brahman': fixing the manas and buddhi in Brahman-as-Krishna is the practical preparation for the recognition that these faculties have always been modifications of Brahman. Na saṃśayaḥ (no doubt) because it is not a future event but the unveiling of what already is: one who fixes mind and intellect in Brahman will 'dwell in Me' because there is nowhere else — all dwelling is already in Brahman.
Public-domain translations (5) compare all →
Fix thy mind in Me exclusively, apply thy reason to Me. Thou shalt no doubt live in Me alone hereafter. [1]
Fix thy mind on Me only, place thy intellect in Me: (then) thou shalt no doubt live in Me hereafter. [4]
Clasp Me with heart and mind! so shalt thou dwell / Surely with Me on high. [7]
Place your mind on me only; fix your understanding on me. In me you will dwell hereafter, (there is) no doubt. [9]
Fix thy heart on me alone, place thy understanding on me. Hereafter then shalt thou dwell in me. (There is) no doubt (in this). [13]
This verse speaks to
Where this thread continues
Of all yogis, the one whose inner self is merged in Me, worshipping with śraddhā — that one I hold to be most united.
Those who fix their mind in Me and worship with supreme śraddhā — these I consider the most perfectly yoked!
Surrender all action to Me, mind on the Self, free from hope and possessiveness — then fight, free from fever.
I am your student. My mind is bewildered about what is right. Teach me.
O Madhusūdana — I see no stable foundation for this yoga: the mind's restlessness defeats all steadiness.
With mind attached, practising yoga, taking refuge in Me — hear how you shall know Me fully, without doubt.