Shrimad Bhagavad Gita
Chapter 6 - The Yoga of Meditation
1. Sri Bhagavaan Uvaacha:
Anaashritah karmaphalam kaaryam karma karoti yah;
Sa sannyaasi cha yogee cha na niragnirna chaakriyah.
The Blessed Lord said:
He who performs his bounden duty without depending on the fruits of his actions—he is aSannyasin and a Yogi, not he who is without fire and without action.
2. Yam sannyaasamiti praahuryogam tam viddhi paandava;
Na hyasannyastasankalpo yogee bhavati kashchana.
Do thou, O Arjuna, know Yoga to be that which they call renunciation;
no one verilybecomes a Yogi who has not renounced thoughts!COMMENTARY: Lord Krishna eulogises Karma Yoga here because it is a means or astepping stone to the Yoga of meditation. In order to encourage the practice of Karma Yoga it isstated here that it is Sannyasa.
3. Aarurukshormuneryogam karma kaaranamuchyate;
Yogaaroodhasya tasyaiva shamah kaaranamuchyate.
For a sage who wishes to attain to Yoga, action is said to be the means;
for the same sagewho has attained to Yoga, inaction (quiescence) is said to be the means.
4. Yadaa hi nendriyaartheshu na karmaswanushajjate;
Sarvasankalpasannyaasee yogaaroodhas tadochyate.
When a man is not attached to the sense-objects or to actions, having renounced allthoughts, then he is said to have attained to Yoga.
5. Uddharedaatmanaatmaanam naatmaanamavasaadayet;
Atmaiva hyaatmano bandhuraatmaiva ripuraatmanah.
Let a man lift himself by his own Self alone;
let him not lower himself, for this self aloneis the friend of oneself and this self alone is the enemy of oneself.
6. Bandhuraatmaa’tmanastasya yenaatmaivaatmanaa jitah;
Anaatmanastu shatrutwe vartetaatmaiva shatruvat.
The self is the friend of the self for him who has conquered himself by the Self, but to theunconquered self, this self stands in the position of an enemy like the (external) foe.
7. Jitaatmanah prashaantasya paramaatmaa samaahitah;
Sheetoshna sukha duhkheshu tathaa maanaapamaanayoh.
The Supreme Self of him who is self-controlled and peaceful is balanced in cold and heat,pleasure and pain, as also in honour and dishonour.
8. Jnaana vijnaana triptaatmaa kootastho vijitendriyah;
Yuktah ityuchyate yogee samaloshtaashmakaanchanah.
The Yogi who is satisfied with the knowledge and the wisdom (of the Self), who hasconquered the senses, and to whom a clod of earth, a piece of stone and gold are the same, is said tobe harmonised (that is, is said to have attained the state of Nirvikalpa Samadhi).
9. Suhrinmitraary udaaseena madhyastha dweshya bandhushu;
Saadhushwapi cha paapeshu samabuddhirvishishyate.
He who is of the same mind to the good-hearted, friends, enemies, the indifferent, theneutral, the hateful, the relatives, the righteous and the unrighteous, excels.
10. Yogee yunjeeta satatamaatmaanam rahasi sthitah;
Ekaakee yatachittaatmaa niraasheeraparigrahah.
Let the Yogi try constantly to keep the mind steady, remaining in solitude, alone, withthe mind and the body controlled, and free from hope and greed.
11. Shuchau deshe pratishthaapya sthiramaasanamaatmanah;
Naatyucchritam naatineecham chailaajinakushottaram.
In a clean spot, having established a firm seat of his own, neither too high nor too low,made of a cloth, a skin and kusha grass, one over the other,
12. Tatraikaagram manah kritwaa yatachittendriyakriyah;
Upavishyaasane yunjyaadyogamaatmavishuddhaye.
There, having made the mind one-pointed, with the actions of the mind and the sensescontrolled, let him, seated on the seat, practise Yoga for the purification of the self.
13. Samam kaayashirogreevam dhaarayannachalam sthirah;
Samprekshya naasikaagram swam dishashchaanavalokayan.
Let him firmly hold his body, head and neck erect and perfectly still, gazing at the tip ofhis nose, without looking around.
14. Prashaantaatmaa vigatabheer brahmachaarivrate sthitah;
Manah samyamya macchitto yukta aaseeta matparah.
Serene-minded, fearless, firm in the vow of a Brahmachari, having controlled the mind,thinking of Me and balanced in mind, let him sit, having Me as his supreme goal.
15. Yunjannevam sadaa’tmaanam yogee niyatamaanasah;
Shaantim nirvaanaparamaam matsamsthaamadhigacchati.
Thus, always keeping the mind balanced, the Yogi, with the mind controlled, attains tothe peace abiding in Me, which culminates in liberation.
16. Naatyashnatastu yogo’sti nachaikaantamanashnatah;
Na chaatiswapnasheelasya jaagrato naiva chaarjuna.
Verily Yoga is not possible for him who eats too much, nor for him who does not eat atall;
nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna!
17. Yuktaahaaravihaarasya yuktacheshtasya karmasu;
Yuktaswapnaavabodhasya yogo bhavati duhkhahaa.
Yoga becomes the destroyer of pain for him who is always moderate in eating andrecreation (such as walking, etc.), who is moderate in exertion in actions, who is moderate in sleepand wakefulness.
18. Yadaa viniyatam chittamaatmanyevaavatishthate;
Nihsprihah sarvakaamebhyo yukta ityuchyate tadaa.
When the perfectly controlled mind rests in the Self only, free from longing for theobjects of desire, then it is said: “He is united.”COMMENTARY: Without union with the Self neither harmony nor balance nor Samadhiis possible.
19. Yathaa deepo nivaatastho nengate sopamaa smritaa;
Yogino yatachittasya yunjato yogamaatmanah.
As a lamp placed in a windless spot does not flicker—to such is compared the Yogi ofcontrolled mind, practising Yoga in the Self (or absorbed in the Yoga of the Self).COMMENTARY: This is a beautiful simile which Yogis often quote when they talk ofconcentration or one-pointedness of mind.
20. Yatroparamate chittam niruddham yogasevayaa;
Yatra chaivaatmanaa’tmaanam pashyannaatmani tushyati.
When the mind, restrained by the practice of Yoga, attains to quietude, and when, seeingthe Self by the Self, he is satisfied in his own Self,
21. Sukhamaatyantikam yattad buddhi graahyamateendriyam;
Vetti yatra na chaivaayam sthitashchalati tattwatah.
When he (the Yogi) feels that infinite bliss which can be grasped by the (pure) intellectand which transcends the senses, and, established wherein he never moves from the Reality,
22. Yam labdhwaa chaaparam laabham manyate naadhikam tatah;
Yasmin sthito na duhkhena gurunaapi vichaalyate.
Which, having obtained, he thinks there is no other gain superior to it;
whereinestablished, he is not moved even by heavy sorrow,
23. Tam vidyaad duhkhasamyogaviyogam yogasamjnitam;
Sa nishchayena yoktavyo yogo’nirvinna chetasaa.
Let that be known by the name of Yoga, the severance from union with pain. This Yogashould be practised with determination and with an undesponding mind.
24. Sankalpaprabhavaan kaamaan styaktwaa sarvaan asheshatah;
Manasaivendriyagraamam viniyamya samantatah.
Abandoning without reserve all the desires born of Sankalpa, and completely restrainingthe whole group of senses by the mind from all sides,COMMENTARY: The mind is so diplomatic that it keeps certain desires for its secretgratification. So one should completely abandon all desires without reservation.
25. Shanaih shanairuparamed buddhyaa dhritigriheetayaa;
Aatmasamstham manah kritwaa na kinchidapi chintayet.
Little by little let him attain to quietude by the intellect held firmly;
having made themind establish itself in the Self, let him not think of anything.
26. Yato yato nishcharati manashchanchalamasthiram;
Tatastato niyamyaitad aatmanyeva vasham nayet.
From whatever cause the restless, unsteady mind wanders away, from that let himrestrain it and bring it under the control of the Self alone.
27. Prashaantamanasam hyenam yoginam sukhamuttamam;
Upaiti shaantarajasam brahmabhootamakalmasham.
Supreme bliss verily comes to this Yogi whose mind is quite peaceful, whose passion isquieted, who has become Brahman, and who is free from sin.
28. Yunjannevam sadaa’tmaanam yogee vigatakalmashah;
Sukhena brahmasamsparsham atyantam sukham ashnute.
The Yogi, always engaging the mind thus (in the practice of Yoga), freed from sins,easily enjoys the infinite bliss of contact with Brahman (the Eternal).
29. Sarvabhootasthamaatmaanam sarvabhootaani chaatmani;
Eekshate yogayuktaatmaa sarvatra samadarshanah.
With the mind harmonised by Yoga he sees the Self abiding in all beings and all beingsin the Self;
he sees the same everywhere.
30. Yo maam pashyati sarvatra sarvam cha mayi pashyati;
Tasyaaham na pranashyaami sa cha me na pranashyati.
He who sees Me everywhere and sees everything in Me, he does not become separatedfrom Me nor do I become separated from him.COMMENTARY: The Lord describes here the effect of oneness.
31. Sarvabhootasthitam yo maam bhajatyekatwamaasthitah;
Sarvathaa vartamaano’pi sa yogee mayi vartate.
He who, being established in unity, worships Me who dwells in all beings,—that Yogiabides in Me, whatever may be his mode of living.
32. Aatmaupamyena sarvatra samam pashyati yo’rjuna;
Sukham vaa yadi vaa duhkham sa yogee paramo matah.
He who, through the likeness of the Self, O Arjuna, sees equality everywhere, be itpleasure or pain, he is regarded as the highest Yogi!
33. Arjuna Uvaacha: Yo’yam yogastwayaa proktah saamyena madhusoodana;
Etasyaaham na pashyaami chanchalatwaat sthitim sthiraam.
Arjuna said:
This Yoga of equanimity taught by Thee, O Krishna, I do not see its steady continuance,because of restlessness (of the mind)!
34. Chanchalam hi manah krishna pramaathi balavad dridham;
Tasyaaham nigraham manye vaayoriva sudushkaram.
The mind verily is restless, turbulent, strong and unyielding, O Krishna! I deem it asdifficult to control as to control the wind.COMMENTARY: The mind ever changes its point of concentration from one object toanother. So it is always restless. It is not only restless but also turbulent and impetuous, strong andobstinate. It produces agitation in the body and in the senses. That is why the mind is even moredifficult to control than to control the wind.
35. Sri Bhagavaan Uvaacha:
Asamshayam mahaabaaho mano durnigraham chalam;
Abhyaasena tu kaunteya vairaagyena cha grihyate.
The Blessed Lord said:
Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless;
but,by practice and by dispassion it may be restrained!
36. Asamyataatmanaa yogo dushpraapa iti me matih;
Vashyaatmanaa tu yatataa shakyo’vaaptumupaayatah.
I think that Yoga is hard to be attained by one of uncontrolled self, but theself~controlled and striving one attains to it by the (proper) means.
37. Arjuna Uvaacha:
Ayatih shraddhayopeto yogaacchalitamaanasah;
Apraapya yogasamsiddhim kaam gatim krishna gacchati.
Arjuna said:
He who is unable to control himself though he has the faith, and whose mind wandersaway from Yoga, what end does he meet, having failed to attain perfection in Yoga, O Krishna?
38. Kacchinnobhayavibhrashtash cchinnaabhramiva nashyati;
Apratishtho mahaabaaho vimoodho brahmanah pathi.
Fallen from both, does he not perish like a rent cloud, supportless, O mighty-armed(Krishna), deluded on the path of Brahman?
39. Etanme samshayam krishna cchettumarhasyasheshatah;
Twadanyah samshayasyaasya cchettaa na hyupapadyate.
This doubt of mine, O Krishna, do Thou completely dispel, because it is not possible forany but Thee to dispel this doubt.COMMENTARY: There is no better teacher than the Lord Himself as He is omniscient.
40. Sri Bhagavaan Uvaacha:
Paartha naiveha naamutra vinaashas tasya vidyate;
Nahi kalyaanakrit kashchid durgatim taata gacchati.
The Blessed Lord said:
O Arjuna, neither in this world, nor in the next world is there destruction for him;
none,verily, who does good, O My son, ever comes to grief!
41. Praapya punyakritaam lokaanushitwaa shaashwateeh samaah;
Shucheenaam shreemataam gehe yogabhrashto’bhijaayate.
Having attained to the worlds of the righteous and, having dwelt there for everlastingyears, he who fell from Yoga is reborn in the house of the pure and wealthy.
42. Athavaa yoginaameva kule bhavati dheemataam;
Etaddhi durlabhataram loke janma yadeedrisham.
Or he is born in a family of even the wise Yogis;
verily a birth like this is very difficult toobtain in this world.
43. Tatra tam buddhisamyogam labhate paurvadehikam;
Yatate cha tato bhooyah samsiddhau kurunandana.
There he comes in touch with the knowledge acquired in his former body and strivesmore than before for perfection, O Arjuna!
44. Poorvaabhyaasena tenaiva hriyate hyavasho’pi sah;
Jijnaasurapi yogasya shabdabrahmaativartate.
By that very former practice he is borne on in spite of himself. Even he who merelywishes to know Yoga transcends the Brahmic word.COMMENTARY: One who had fallen from Yoga is carried to the goal (which he intendedto reach in his previous birth), by the force of the impressions of his past Yogic practices, though hemay be unconscious of it and may not be willing to adopt the course of Yogic discipline due to theforce of some evil Karma.
45. Prayatnaadyatamaanastu yogee samshuddhakilbishah;
Anekajanmasamsiddhas tato yaati paraam gatim.
But, the Yogi who strives with assiduity, purified of sins and perfected graduallythrough many births, reaches the highest goal.
46. Tapaswibhyo’dhiko yogee jnaanibhyo’pi mato’dhikah;
Karmibhyashchaadhiko yogee tasmaad yogee bhavaarjuna.
The Yogi is thought to be superior to the ascetics and even superior to men of knowledge(obtained through the study of scriptures);
he is also superior to men of action;
therefore, be thou aYogi, O Arjuna!
47. Yoginaamapi sarveshaam madgatenaantaraatmanaa;
Shraddhaavaan bhajate yo maam sa me yuktatamo matah.
And among all the Yogis, he who, full of faith and with his inner self merged in Me,worships Me, he is deemed by Me to be the most devout.
Hari Om Tat SatIti Srimad Bhagavadgeetaasoopanishatsu BrahmavidyaayaamYogashaastre Sri KrishnaarjunasamvaadeAatmasamyamayogo Naama Shashtho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, thescripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixth discourse entitled:“The Yoga of Meditation”
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