nāsti buddhirayuktasya na cāyuktasya bhāvanā
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham

There is no knowledge (of the Self) to the unsteady; and to the unsteady no meditation; and to the unmeditative no peace; to the peaceless, how can there be happiness?

nāsti = there cannot be; buddhiḥ = transcendental intelligence; ayuktasya = of one who is not connected (with Krishna consciousness); na = not; ca = and; ayuktasya = of one devoid of Krishna consciousness; bhāvanā = fixed mind (in happiness); na = not; ca = and; abhāvayataḥ = of one who is not fixed; śāntiḥ = peace; aśāntasya = of the unpeaceful; kutaḥ = where is; sukhaṃ = happiness.;

prasāde sarvaduḥkhānāṃ hānirasyopajāyate
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate

In that peace all pains are destroyed; for, the intellect of the tranquil-minded soon becomes steady.

prasādaṃ = the mercy of the Lord; adhigacchati = attains.; prasāde = on achievement of the causeless mercy of the Lord; sarva = of all; duḥkhānāṃ = material miseries; hāniḥ = destruction; asya = his; upajāyate = takes place; prasannacetasaḥ = of the happy-minded; hi = certainly; āṣu = very soon; buddhiḥ = intelligence; pari = sufficiently; avatiṣṭhate = becomes established.;

rāgadveṣavimuktaistu viṣayānindriyaiścaran . orviyuktais
ātmavaśyairvidheyātmā prasādamadhigacchati

But the self-controlled man, moving among objects, with his senses under restraint, and free from both attraction and repulsion, attains peace.

rāga = attachment; dveṣa = and detachment; vimuktaiḥ = by one who has become free from; tu = but; viṣayān = sense objects; indriyaiḥ = by the senses; caran = acting upon; ātmavaśyaiḥ = under one’s control; vidheyātmā = one who follows regulated freedom;

krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ
smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati

From anger comes delusion ; from delusion loss of memory ; from loss of memory the destruction of discrimination ; from destruction of discrimination he perishes.

krodhaḥ = anger; abhijāyate = becomes manifest.; krodhāt = from anger; bhavati = takes place; sammohaḥ = perfect illusion; sammohāt = from illusion; smṛti = of memory; vibhramaḥ = bewilderment; smṛtibhraṃśāt = after bewilderment of memory; buddhināśaḥ = loss of intelligence; buddhināśāt = and from loss of intelligence; praṇaśyati = one falls down.;

dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate
saṅgātsañjāyate kāmaḥ kāmātkrodho’bhijāyate

When a man thinks of objects, attachment for them arises; from attachment desire is born; from desire arises anger

dhyāyataḥ = while contemplating; viṣayān = sense objects; puṃsaḥ = of a person; saṅgaḥ = attachment; teṣu = in the sense objects; upajāyate = develops; saṅgāt = from attachment; sañjāyate = develops; kāmaḥ = desire; kāmāt = from desire;

tāni sarvāṇi saṃyamya yukta āsīta matparaḥ
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā

Having restrained them all, he should sit steadfast, intent on Me; his Wisdom is steady, whose senses are under control.

tāni = those senses; sarvāṇi = all; saṃyamya = keeping under control; yuktaḥ = engaged; āsīta = should be situated; matparaḥ = in relationship with Me; vaśe = in full subjugation; hi = certainly; yasya = one whose; indriyāṇi = senses; tasya = his; prajñā = consciousness; pratiṣṭhitā = fixed.;

yatato hyapi kaunteya puruṣasya vipaścitaḥ
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ

The turbulent senses, O son of Kunti, do violently carry away the mind of a wise-man, though he be striving (to control them) .

yatataḥ = while endeavoring; hi = certainly; api = in spite of; kaunteya = O son of Kunti; puruṣasya = of a man; vipaścitaḥ = full of discriminating knowledge; indriyāṇi = the senses; pramāthīni = agitating; haranti = throw; prasabhaṃ = by force; manaḥ = the mind.;

viṣayā vinivartante nirāhārasya dehinaḥ
rasavarjaṃ raso’pyasya paraṃ dṛṣṭvā nivartate

The objects of the senses turn away from the abstinent man leaving the longing (behind) ; but his longing also leaves him on seeing the Supreme.

viṣayāḥ = objects for sense enjoyment; vinivartante = are practiced to be refrained from; nirāhārasya = by negative restrictions; dehīnaḥ = for the embodied; rasavarjaṃ = giving up the taste; rasaḥ = sense of enjoyment; api = although there is; asya = his; paraṃ = far superior things; dṛṣṭvā = by experiencing; nivartate = he ceases from.;

yadā saṃharate cāyaṃ kūrmo’ṅgānīva sarvaśaḥ
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā

When, like the tortoise which withdraws its limbs from all sides, he withdraws his senses from the sense-objects then his Wisdom becomes steady.

yadā = when; saṃharate = winds up; ca = also; ayaṃ = he; kūrmaḥ = tortoise; aṅgāni = limbs; iva = like; sarvaśaḥ = altogether; indriyāṇi = senses; indriyārthebhyaḥ = from the sense objects; tasya = his; prajñā = consciousness; pratiṣṭhitā = fixed.;

yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā

He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his Wisdom is fixed.

yaḥ = one who; sarvatra = everywhere; anabhisnehaḥ = without affection; tat = that; tat = that; prāpya = achieving; śubha = good; aśubhaṃ = evil; na = never; abhinandatī = praises; na = never; dveṣṭi = envies; tasya = his; prajñā = perfect knowledge; pratiṣṭhitā = fixed.;