• When a man, O Arjuna, gives up completely all the desires of the mind, and himself delights in his Atman alone, then he is said to be a man of steady wisdom.
• He who is unattached everywhere, who neither welcomes not hates when he obtains good or evil, has his wisdom firmly fixed.
• When he completely with-draws the sense from their objects as a tortoise draws in its limbs, then his wisdom is steady.
• The sense-objects fall off from a man practicing abstinence but the taste lingers. This taste ceases only when he sees the Supreme.
• The turbulent senses, O son of Kunti, forcibly lead astray the mind of even a wise man striving for perfection. Therefore, restraining the senses, the self-controlled yogi should sit in meditation on Me. Verily, his wisdom is steady, whose sense are under control.
• When a person thinks deeply of sense-objects, he feels an attachment for them. Attachment gives rise to desire and desire breeds anger. From anger comes delusion which results in loss of memory. The loss of memory causes destruction of discrimination and from the ruin of discrimination the man perishes.
• The man of self-control, on the other hand, moving among sense-objects, with his sense under restraint, and free from attachment and aversion, attains serenity of mind.
• When serenity is attained there comes an end to all sorrows. Verily the wisdom of the man of serene mind soon becomes steady.
• He whose senses are well-controlled from their objects, has steady wisdom.
• That which is night to all beings, in that the man of self-control is wide awake, and that in which all beings are wide awake, is night to the Atman seeing sage.
• As into the ocean-brimful and still-flow the waters, even so the sage into whom enter all desires, attains peace and not one who is desirous of enjoyments.
• That person who lives completely free from all desires, without longing, devoid of the idea of ownership and egoism, attains peace.
• Even as the embodied self attains childhood, youth and old age in this body, so does it attain another body; the wise man does not get deluded by that.
• He who sees God abiding equally in all beings, the Imperishable amidst the perishable-he sees indeed!
• He whose mind is not attached to anything, who has subdued his heart, and who is free from all longing-he, by renunciation attains that supreme state of freedom from action.
• This is the Brahmic State, O Arjuna. Attaining it, one is no longer deluded, Being established therein even in the hour of death, one attains final Liberation in Brahman.
• The wise one, even though in the body, is not of it, like a man awakened from dream. But the foolish one, even though not in the body, is yet of it like one seeing a dream.
•  When the organs cognise sense-objects, or, in other words, Gunas perceive Gunas, he who is wise does not identify himself with such phenomena, being unaffected by them.
• Living in the body which is under the sway of the resultant of past actions, the foolish one, on account of work done by the organs, becomes bound by identifying himself with them.
• The wise one, being thus free from attachment in such acts as lying, sitting, walking, bathing, seeing, touching, smelling, eating, hearing etc., is not bound like the other man, because in such case he is but watching the organs experience the sense-objects. Even living in the midst of Prakriti, he is unattached, like the sky, the sun, and the wind.
• With his doubts dispelled by a clear vision sharpened by non-attachment, he turns away from multiplicity, like an awakened man from his dreams.
• He, the functions of whose prana, organs, Mana, and intellect are free from plans, is indeed free from the attributes of the body even though he may be in it.
• He who is not affected when his body, without any ostensible cause, is tortured by the cruel, or at another time somewhat worshiped by anybody, is a wise man.
• The saint, with an even eye to all, and free from merits or demerits, should not praise or blame anybody who may do or say anything good or evil.