Equanimity

Samatva — evenness in success and failure — 98 verses, starred ones first.

1. 2.48 ★ Do the work rooted in yoga, unattached. Equanimity in success and failure — that IS yoga.
2. 2.54 ★ Arjuna asks: what does the truly wise person look like? How do they speak, sit, and move?
3. 2.70 ★ All desires pour into the sage like rivers into the ocean — the ocean stays unmoved. That is peace.
4. 9.30 ★ Even if the most sinful worships Me with undivided devotion — he must be deemed righteous, for he has rightly resolved.
5. 9.32 ★ Even women, vaiśyas, śūdras of lower birth — taking complete refuge in Me — attain the supreme goal, O Pārtha.
6. 11.32 ★ I am Time, the world-destroyer — even without you, none of these warriors shall survive; they are already slain!
7. 18.63 ★ This knowledge, more secret than all secrets, has been declared to you — reflect on it fully and act as you wish.
8. 18.65 ★ Mind-in-Me, devotee, worshiper, bow to Me — you will come to Me; truly I promise, you are dear to Me.
9. 18.66 ★ Abandon all dharmas, take refuge in Me alone — I will liberate you from all sins; do not grieve.
10. 2.55 ☆ Steady wisdom begins here: when all desires fall away and the Self finds fullness in itself alone.
11. 6.7 ☆ The self-conquered yogi finds the Supreme Self equally present through cold, heat, joy, pain, honour and dishonour.
12. 6.22 ☆ Once that joy is found, no other gain seems greater — established in it, even the heaviest sorrow cannot shake you.
13. 6.33 ☆ O Madhusūdana — I see no stable foundation for this yoga: the mind's restlessness defeats all steadiness.
14. 6.43 ☆ In the new birth, one recovers the former body's intelligence — and strives even more than before toward perfection.
15. 6.44 ☆ Past practice carries the yogi forward involuntarily — even the yoga-inquirer surpasses the Vedic ritualist.
16. 7.28 ☆ Those whose sin has ended — virtuous in deed, freed from dvandva-delusion — worship Me with firm resolve.
17. 7.30 ☆ Those who know Me as Adhibhūta, Adhidaiva, and Adhiyajña — they know Me even at death, with unified minds.
18. 18.17 ☆ One with no ego-doer-sense, whose buddhi is untainted — even while killing all these beings, kills not, is not bound.
19. 1.6 Even Arjuna's own sons are in this army — the personal stakes deepen.
20. 1.27 Even the fathers-in-law and dearest friends — on both sides. No one is safely 'other.'
21. 1.35 Even the entire universe as a prize — it is not worth this price.
22. 1.36 Even the legal right to kill aggressors doesn't make it right — for Arjuna, love supersedes law.
23. 2.2 Krishna's first words to Arjuna are a challenge: 'From where has this come over you?'
24. 2.6 He doesn't even know if winning is preferable — because those he'd kill are those without whom life has no meaning.
25. 2.8 Not even the greatest kingdom imaginable can cure this grief — material solutions have reached their limit.
26. 2.14 Heat and cold, pleasure and pain — they come and go. Learn to endure them without being swept away.
27. 2.15 The person unmoved by pleasure and pain is fit for liberation — equanimity is not coldness but freedom.
28. 2.26 Even if the soul were not eternal — even then, grief is not the answer.
29. 2.29 The self is spoken of, heard of, seen as a wonder — and yet, even hearing, no one truly knows it.
30. 2.38 Treat pleasure and pain, gain and loss, victory and defeat as equal — then engage. No sin follows from this.
31. 2.40 No effort on this path is ever wasted — even a little progress protects you from great fear.
32. 2.53 When your mind — shaken by conflicting teachings — stands still in samādhi: that is yoga attained.
33. 2.56 Unmoved in sorrow, ungreedy in joy, free from passion, fear, and anger — that is the steady sage.
34. 2.57 No sticky attachment anywhere — meeting good or bad without rejoicing or hatred. Wisdom firmly rooted.
35. 2.58 Like a tortoise draws in its limbs, the wise one withdraws senses from objects. Wisdom stands firm.
36. 2.60 Even the striving wise man's mind is forcibly stolen by turbulent senses. This is honest — not shameful.
37. 2.61 Control all senses, sit in yoga focused on the Supreme — that one's wisdom stands unshakable.
38. 2.68 Therefore: completely withdraw the senses from their objects in all directions. That is established wisdom.
39. 2.69 The sage is awake to what all others cannot see. What the world calls 'real' is darkness to the sage.
40. 2.71 Move through the world free from longing, free from 'mine,' free from ego — that is how peace is reached.
41. 2.72 This is the Brahmic state. Attain it and you are never again deluded. Even at death — liberation.
42. 3.5 No one can be truly inactive even for a moment — the gunas of Nature drive all beings to act.
43. 3.8 Do your prescribed duty. Action is better than inaction — even the body cannot be maintained without it.
44. 3.23 If even I stopped acting, humans would follow. The great one's withdrawal is never neutral.
45. 3.33 Even the wise act by their nature. All beings follow nature. Forced repression accomplishes nothing.
46. 3.36 Arjuna asks: what force drives a person to sin even when they know better and don't want to?
47. 4.16 Even the wise are confused about action vs. inaction. I will explain — knowing this frees you from all wrong.
48. 4.22 Content with what comes by chance, beyond opposites, free from envy — equal in success and failure, not bound.
49. 4.31 Those who eat yajna's remnants reach eternal Brahman. Without offering, not even this world is theirs.
50. 4.36 Even the most sinful — the boat of knowledge carries you across all wrong. No sin is too great for jñāna.
51. 5.7 Yoga-joined, purified, self-controlled, seeing one's Self as the Self of all beings — even while acting, untainted.
52. 5.19 Equanimous minds conquer birth here itself — Brahman is flawless and equal, thus they rest in Brahman.
53. 5.20 Not elated at pleasant, not disturbed at unpleasant — steady, undeluded, the brahma-vit rests in Brahman.
54. 6.9 Who sees friend, foe, stranger, kin, the righteous and the sinner with truly equal eyes — that one excels.
55. 9.23 Even devotees of other gods who worship with faith — they too worship Me, though not by the ordained method, O Arjuna.
56. 10.4 Intellect, wisdom, patience, truth, calm, restraint, joy, pain, birth, death, fear, fearlessness — all arise from Me.
57. 10.5 Non-injury, equanimity, contentment, austerity, charity, fame and infamy — these varied states arise from Me alone.
58. 10.6 The seven great sages and ancient Manus were born of My mind — from them arose all creatures in the world.
59. 10.34 I am all-seizing Death, and the birth of those to come; among feminine: Fame, Prosperity, Speech, Memory, Forbearance.
60. 11.52 This form of Mine is very hard to behold — even the gods are always longing to see it; and you have seen it!
61. 12.3 Those who worship the Imperishable Unmanifest — all-pervading, inconceivable, kūṭastha, immovable, eternal, stable...
62. 12.10 If even abhyāsa is beyond you — hold My work as supreme; performing actions for My sake, you will attain perfection!
63. 12.11 Unable even to act for My sake? Then take refuge in Me, abandon all fruits of action — with self-restraint.
64. 12.18 Equal to enemy and friend, honor and dishonor, cold and heat, pleasure and pain — free from all attachment!
65. 13.8 Humility, non-pretension, non-injury, patience, uprightness, purity, steadiness, self-control — this is jñāna!
66. 13.10 Non-attachment + no identity-fusion with son/wife/home — and constant equanimity in good fortune and bad: this is jñāna.
67. 14.8 Tamas — born of ignorance — deludes all beings and binds through carelessness, laziness, and sleep.
68. 14.10 Sattva, rajas, or tamas — each can become dominant over the others, alternating in every mind.
69. 14.22 The guṇātīta neither hates light, activity, or delusion when present — nor yearns for them when absent.
70. 14.23 Sitting as a neutral — unmoved by guṇas, knowing 'guṇas act' — firm, unshaken, the pure witness.
71. 14.24 Equal in pleasure-pain, clod-stone-gold, agreeable-disagreeable, censure-praise — the guṇātīta abides in self.
72. 15.5 Free from pride, moha, attachment and desire, the dvandva-unbound, undeluded ones reach the imperishable goal.
73. 15.11 Striving yogins with refined selves see the jīva within; those unrefined, even striving, do not see it.
74. 16.17 Self-complacent, stubborn, wealth-proud — they perform name-only sacrifices, ostentatiously ignoring śāstric ordinance.
75. 16.20 In āsurī wombs, deluded birth after birth — never reaching Me — they go to still lower destinations.
76. 17.7 Even food is threefold in its appeal to each person; so too yajña, tapas, and dāna. Hear their distinctions.
77. 17.8 Sāttvic food enhances life, sattva, strength, health, joy, delight — savoury, oleaginous, substantial, heart-pleasing.
78. 17.9 Rājasic food: bitter, sour, salty, hot, pungent, dry, burning — loved by the rājasic; yields pain, grief, disease.
79. 17.12 Rājasic yajña: performed targeting fruit and for ostentation — know this, O best of Bharatas.
80. 17.13 Tāmasic yajña: against ordinance, no food-sharing, no mantras, no dakṣiṇā, no śraddhā — declared tāmasic.
81. 17.16 Mental tapas: serenity of mind, kindliness, silence, self-restraint, and purity of motive/bhāva.
82. 17.18 Rājasic tapas: done for reception, honour, worship, and show — unstable and transient.
83. 17.21 Rājasic dāna: given expecting reciprocity, or eyeing fruit, or reluctantly — held to be rājasic.
84. 17.27 Steadiness in yajña, tapas, and dāna is called Sat; and even supporting action for their sake is Sat.
85. 18.5 Yajña, dāna, and tapas must NOT be abandoned — they must be performed; they are purifiers of the wise.
86. 18.6 Even yajña-dāna-tapas must be performed having abandoned attachment and fruits — my settled, highest opinion.
87. 18.11 No embodied being can abandon ALL action; the true tyāgī is the karma-phala-tyāgī — the fruit-abandoner.
88. 18.14 Five causes of action: body-locus, agent, various instruments, diverse efforts, and — fifth — the Divine/Fate.
89. 18.16 One who — given the five causes — sees the self alone as doer due to unrefined intellect sees not; that is durmati.
90. 18.28 Tāmasic kartā: undisciplined, vulgar, obstinate, deceitful, malicious, lazy, desponding, procrastinating.
91. 18.36 Hear the three-fold happiness from Me, O Bharata-bull — learned through practice, leading to the end of pain.
92. 18.39 Tāmasic sukha: deluding of the self both at start and in consequence — arises from sleep, laziness, and carelessness.
93. 18.47 One's own dharma even imperfectly done is better than another's well done; svabhāva-ordained karma incurs no sin.
94. 18.48 Do not abandon one's innate duty even if imperfect — all undertakings are enveloped by fault as fire by smoke.
95. 18.56 Even doing all actions always, with refuge in Me — by My grace one attains the eternal imperishable abode.
96. 18.60 Bound by your svabhāva-born karma, what from delusion you don't wish to do — you will do even helplessly.
97. 18.67 This teaching is never to be given to the non-ascetic, non-devotee, non-service-minded, or one who criticizes Me.
98. 18.71 Even one who only hears this with śraddhā and without malice is liberated and reaches the pure worlds of the righteous.