DharmaPragya
ध्यानयोग (Dhyana Yoga)
Containing 47 sacred Sanskrit shlokas with multi-author commentaries and translations.
ध्यानयोग (Dhyana Yoga), Verse 1
Verse 1 of 47
SANSKRIT TEXT
श्री भगवानुवाच अनाश्रितः कर्मफलं कार्यं कर्म करोति यः। स संन्यासी च योगी च न निरग्निर्न चाक्रियः।।6.1।।
TRANSLITERATION
śhrī bhagavān uvācha anāśhritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ sa sannyāsī cha yogī cha na niragnir na chākriyaḥ
Sanskrit Word Meanings
"The Lord said, "He who performs works that ought to be done without seeking their fruits—he is a sannyasin and yogin, and not he who maintains no sacred fires and performs no actions.""
"The Blessed Lord said, "He who performs an action which is his duty, without depending on the result of the action, is a monk and a yogi; not so in he who does not keep afire and is actionless.""
"The Blessed Lord said: He who performs his bounden duty without depending on the fruits of his actions—he is a sannyasi and a yogi, not he who is without fire and without action."
"The Bhagavad said, "He who performs his bounden action without depending on its fruit is the man of renunciation and the man of Yoga, not he who simply remains without his fires and actions.""
"Lord Shri Krishna said: He who acts out of duty, without considering the consequences, is truly spiritual and a true ascetic; not he who merely observes rituals or shuns all action."
"6.1 अनाश्रितः not depending (on)? कर्मफलम् fruit of action? कार्यम् bounden? कर्म duty? करोति performs? यः who? सः he? संन्यासी Sannyasi (ascetic)? च and? योगी Yogi? च and? न not? निरग्निः without fire? न not? च and? अक्रियः without action.Commentary Actions such as Agnihotra? etc.? performed without the expectation of their fruits purify the mind and become the means to Dhyana Yoga or the Yoga of Meditation.Karyam Karma bounden duty.Niragnih without fire. He who has renounced the daily rituals like Agnihotra? which are performed with the help of fire.Akriya without action. He who has renounced austerities and other meritorious acts like building resthouses? charitable dispensaries? digging wells? feeding the poor? etc.Sannyasi he who has renounced the fruits of his actions.Yogi he who has a steady mind. These two terms are applied to him in a secondary sense only. They are not used to denote that he is in reality a Sannyasi and a Yogi.The Sannyasi performs neither Agnihotra nor other ceremonies. But simply to omit these without genuine renunciation will not make one a real Sannyasi. (Cf.V.3)"
ध्यानयोग (Dhyana Yoga), Verse 2
Verse 2 of 47
SANSKRIT TEXT
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव। न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन।।6.2।।
TRANSLITERATION
yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava na hyasannyasta-saṅkalpo yogī bhavati kaśhchana
Sanskrit Word Meanings
"That which is called Sannyasa (Jnana Yoga), know that to be Yoga (Karma Yoga), O Arjuna. For no one, among Karma Yogins, whose delusive identification of the body with the self has not been abandoned, becomes a true Karma Yogin."
"That which they call monasticism, know that to be Yoga, O Pandava, for nobody who has not given up expectations can be a yogi."
"Do you, O Arjuna, know that Yoga is what they call renunciation; no one indeed becomes a Yogi who has not renounced their thoughts."
"What the learned call renunciation, O son of Pandu, know that to be the same as the Yoga. For, without renouncing intention for fruit, one does not become a man of Yoga."
"O Arjuna, renunciation is indeed what is known as right action. No one can become spiritually enlightened who has not renounced all desires."
"6.2 यम् which? संन्यासम् renunciation? इति thus? प्राहुः (they) call? योगम् Yoga? तम् that? विद्धि know? पाण्डव O Pandava? न not? हि verily? असंन्यस्तसङ्कल्पः one who has not renounced thoughts? योगी Yogi? भवति becomes? कश्चन anyone.Commentary Sankalpa is the working of the imagining faculty of the mind that makes plans for the future and guesses the results of plans so formed. No one can become a Karma Yogi who plans and schemes and expects fruits for his actions. No devotee of action who has not renounced the thought of the fruits of his actions can become a Yogi of steady mind. The thought of the fruits will certainly make the mind unsteady.Lord Krishna eulogises Karma Yoga here because it is the means or an external aid (Bahiranga Sadhana) to Dhyana Yoga. Karma Yoga is a steppingstone to Dhyana Yoga. It leads to the Yoga of Meditation in due course. In order to encourage the practice of Karna Yoga it is stated here that Karma Yoga is Sannyasa. (Cf.V.4)"
ध्यानयोग (Dhyana Yoga), Verse 3
Verse 3 of 47
SANSKRIT TEXT
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते। योगारूढस्य तस्यैव शमः कारणमुच्यते।।6.3।।
TRANSLITERATION
ārurukṣhor muner yogaṁ karma kāraṇam uchyate yogārūḍhasya tasyaiva śhamaḥ kāraṇam uchyate
Sanskrit Word Meanings
"Action is said to be the means for the sage who seeks to climb the heights of Yoga; but when he has climbed the heights of Yoga, tranquility is said to be the means."
"For the sage who wishes to ascend to (Dhyana-) yoga, action is said to be the means. For that person, once he has ascended to (Dhyana-)yoga, inaction alone is said to be the means."
"For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained Yoga, inaction is said to be the means."
"For a sage, who is desirous of mounting upon the Yoga, action is said to be the cause; for the same sage, when he has mounted upon the Yoga, stillness is said to be the cause."
"For the sage who seeks the heights of spiritual meditation, practice is the only method, and when they have attained it, they must maintain themselves there through continual self-control."
"6.3 आरुरुक्षोः wishing to climb? मुनेः of a Muni or sage? योगम् Yoga? कर्म action? कारणम् the cause? उच्यते is said? योगारूढस्य of one who has attained to Yoga? तस्य of him? एव even? शमः inaction (iescence)? कारणम् the cause? उच्यते is said.Commentary For a man who cannot practise meditation for a long time and who is not able to keep his mind steady in meditation? action is a means to get himself enthroned in Yoga. Action purifies his mind and makes the mind fit for the practice of steady meditation. Action leads to steady concentration and meditation.For the sage who is enthroned in Yoga? Sama or renunciation of actions is said to be the means.The more perfectly he abstains from actions? the more steady his mind is? and the more peaceful,he is? the more easily and thoroughly does his mind get fixed in the Self. For a Brahmana there is no wealth like unto the knowledge of oneness and homogeneity (of the Self in all beings)? truthfulness? good character? steadiness? harmlessness? straightforwardness and renunciation of all actions. (Mahabharata? Santi Parva? 175.38)"
ध्यानयोग (Dhyana Yoga), Verse 4
Verse 4 of 47
SANSKRIT TEXT
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते। सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते।।6.4।।
TRANSLITERATION
yadā hi nendriyārtheṣhu na karmasv-anuṣhajjate sarva-saṅkalpa-sannyāsī yogārūḍhas tadochyate
Sanskrit Word Meanings
"For, when one loses attachment to the things of the senses and to actions, then they have abandoned all desires and are said to have climbed the heights of Yoga."
"Verily, when a man who has given up thought about everything does not get attached to sense-objects or actions, he is then said to be established in Yoga."
"When a person is not attached to the sense-objects or to actions, having renounced all thoughts, then they are said to have attained Yoga."
"When a person indulges neither in what is desired by the senses nor in the actions for it, then, being a man who has renounced all intentions, he is said to have mounted on the path of Yoga."
"When a man renounces even the thought of initiating action, and is not interested in sense objects or any results that may flow from his acts, then he truly understands spirituality."
"6.4 यदा when? हि verily? न not? इन्द्रयार्थेषु in senseobjects? न not? कर्मसु in actions? अनुषज्जते is attached? सर्वसङ्कल्पसंन्यासी renouncer of all thoughts? योगारूढः one who has attained to Yoga? तदा then? उच्यते is said.Commentary Yogarudha he who is enthroned or established in Yoga. When a Yogi? by keeping the mind ite steady? by withdrawing it from the objects of the senses? has attachment neither for sensual objects such as sound? nor for the actions (Karmas? Cf. notes to V.13)? knowing that they are of no use to him when he has renounced all thoughts which generate various sorts of desires for the objects of this world and of the next? then he is said to have become a Yogarudha.Do not think of senseobjects. The desires will die by themselves. How can you free yourself from thinking of the objects Think of God or the Self. Then you can avoid thinking of the objects. Then you can free yourself from thinking of the objects of the senses.Renunciation of thoughts implies that all desires and all actions should be renounced? because all desires are born of thoughts. You think first and then act (strive) afterwards to possess the objects of your desire for enjoyment.Whatever a man desires? that he willsAnd whatever he wills? that he does. -- Brihadaranyaka Upanishad? 4.4.5Renunciation of all actions necessarily follows from the renunciation of all desires.O desire I know where thy root lies. Thou art born of Sankalpa (thought). I will not think of thee and thou shalt cease to exist along with the root. -- Mahabharata? Santi Parva? 177.25Indeed desire is born of thought (Sankalpa)? and of thought? Yajnas are born. -- Manu Smriti? II.2"
ध्यानयोग (Dhyana Yoga), Verse 5
Verse 5 of 47
SANSKRIT TEXT
उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।6.5।।
TRANSLITERATION
uddhared ātmanātmānaṁ nātmānam avasādayet ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ
Sanskrit Word Meanings
"One should raise oneself by one's own mind and not allow oneself to sink; for the mind alone is the friend of the self, and the mind alone is the foe of the self."
"One should save oneself by oneself; one should not degrade oneself. For oneself is indeed one's own friend; oneself is indeed one's own enemy."
"One should raise oneself by one's own self alone; let not one lower oneself; for the self alone is one's own friend, and the self alone is one's own enemy."
"Let a person lift themselves by themselves and let them not depress themselves. For, the self alone is the friend of the self and the self alone is the foe of the self."
"Let him seek liberation with the help of his Highest Self, and never disgrace his own Self. For that Self is his only friend; yet it can also be his enemy."
"6.5 उद्धरेत् should raise? आत्मना by the Self? आत्मानम् the self? न not? आत्मानम् the self? अवसादयेत् let (him) lower? आत्मा the Self? एव only? हि verily? आत्मनः of the self? बन्धुः friend? आत्मा the Self? एव only? रिपुः the enemy? आत्मनः of the self.Commentary Practise Yog. Discipline the senses and the mind. Elevate yourself and become a Yogarudha. Attain to Yoga. Shine gloriously as a dynamic Yogi. Do not sink into the ocean of Samsara (transmigration). Do not become a wordlyminded man. Do not become a slave of lust? greed and anger. Rise above worldliness? become divine and attain Godhead.You alone are your friend you alone are your enemy. The socalled worldly friend is not your real friend? because he gets attached to you? wastes your time and puts obstacles on your path of Yoga. He is very selfish and keeps friendship with you only to extract something. If he is not able to get from you the object of his selfish interest? he forsakes you. Therefore he is your enemy in reality. If you are attached to your friend on account of delusion or affection? this will become a cause of your bondage to Samsara.Friends and enemies are not outside. They exist in the mind only. It is the mind that makes a friend an enemy and an enemy a friend. Therefore the Self alone is the friend of oneself? and the Self alone is the enemy of oneself. The lower mind or the Asuddha Manas (impure mind) is your real enemy because it binds you to the Samsara? and the higher mind or the Sattvic mind (Suddha Manas or the pure mind) is your real friend? because it helps you in the attainment of Moksha."
ध्यानयोग (Dhyana Yoga), Verse 6
Verse 6 of 47
SANSKRIT TEXT
बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्।।6.6।।
TRANSLITERATION
bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ anātmanas tu śhatrutve vartetātmaiva śhatru-vat
Sanskrit Word Meanings
"The mind is the friend of him by whom it has been conquered. But for him whose mind is not conquered, the mind, like an enemy, remains hostile."
"He who has conquered his own self by the self, his self is his own friend. But for one who has not conquered his own self, his self itself acts like an enemy."
"The Self is the friend of the self of him by whom the Self has been conquered; but to the unconquered self, this Self stands in the position of an enemy, like an external foe."
"The Self is the friend of that Self by which the Self has been verily subdued; but in the case of a person with an unsubdued Self, the Self alone would abide in enmity like an enemy."
"To one who has conquered their lower nature with its help, the Self is a friend; but to one who has not done so, it is an enemy."
"6.6 बन्धुः friend? आत्मा the Self? आत्मनः of the self? तस्य his? येन by whom? आत्मा the self? एव even? आत्मना by the Self? जितः is conered? अनात्मनः of unconered self? तु but? शत्रुत्वे in the place of an enemy? वर्तेत would remain? आत्मा the Self? एव even? शत्रुवत् like an enemy.Commentary Coner the lower mind through the higher mind. The lower mind is your enemy. The higher mind is your friend. If you make friendship with the higher mind you can subdue the lower mind ite easily. The lower mind is filled with Rajas and Tamas (passion and darkness). The higher mind is filled with Sattva or purity.The Self is the friend of one who is selfcontrolled? and who has subjugated the lower mind and the senses. But the Self is an enemy of one who has no selfrestraint? and who has not subdued the lower mind and the senses. Just as an external enemy does harm to him? so also his own (lower) self (mind) does harm to him. The lower mind injures him severely. The highest Self or Atman is the primary Self. Mind also is self. This is the secondary self."
ध्यानयोग (Dhyana Yoga), Verse 7
Verse 7 of 47
SANSKRIT TEXT
जितात्मनः प्रशान्तस्य परमात्मा समाहितः। शीतोष्णसुखदुःखेषु तथा मानापमानयोः।।6.7।।
TRANSLITERATION
jitātmanaḥ praśhāntasya paramātmā samāhitaḥ śhītoṣhṇa-sukha-duḥkheṣhu tathā mānāpamānayoḥ
Sanskrit Word Meanings
"Of him whose mind is conquered and who is serene, the great self is well-secured in heat and cold, in pleasure and pain, and in honor and dishonor."
"The supreme Self of one who has control over the aggregate of his body and organs, and who is tranquil, becomes manifest. He should be poised in the midst of cold and heat, happiness and sorrow, as well as honor and dishonor."
"The Supreme Self of him who is self-controlled and peaceful remains balanced in cold and heat, pleasure and pain, as well as in honor and dishonor."
"The thinking of the person, with a subdued mind and thus with complete calmness, remains in equilibrium in the case of others and himself, in cold and heat, in pleasure and pain, as well as in honor and dishonor."
"The Self of one who is self-controlled and has attained peace is equally unmoved by heat or cold, pleasure or pain, honor or dishonor."
"6.7 जितात्मनः of the selfcontrolled? प्रशान्तस्य of the peaceful? परमात्मा the Supreem Self? समाहितः balanced? शीतोष्णसुखदुःखेषु in cold and heat? pleasure and pain? तथा as also? मानापमानयोः in honour and dishonour.Commentary The selfcontrolled Yogi who is rooted in the Self keeps poise amidst the pairs of opposites (Dvandvas) or the alternating waves of cold and heat? pleasure and pain? honour and dishonour. When the Yogi has subdued his senses? when his mind is balanced and peaceful under all conditions? when he is not in the least influenced by the pairts of opposites? when he has renounced all actions? then the Highest Self really becomes his own Self. He attains to Selfrealisation. As he rests in hiw own Self? he is ever serene or tranil he is not affected by the pairs of opposites? and he stands as adamant in the face of the changing conditions of Nature."
ध्यानयोग (Dhyana Yoga), Verse 8
Verse 8 of 47
SANSKRIT TEXT
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः।।6.8।।
TRANSLITERATION
jñāna-vijñāna-tṛiptātmā kūṭa-stho vijitendriyaḥ yukta ityuchyate yogī sama-loṣhṭāśhma-kāñchanaḥ
Sanskrit Word Meanings
"The yogin whose mind is content with knowledge of the self and also with knowledge of the difference between the self and Prakrti, who is established in the self, whose senses are subdued, and to whom earth, stone, and gold all seem alike, is called integrated."
"One whose mind is satisfied with knowledge and realization, who is unmoved, who has his organs under control, is said to be Self-absorbed. The yogi treats all alike, a lump of earth, a stone, and gold."
"The Yogi who is satisfied with the knowledge and wisdom of the Self, who has conquered the senses, and to whom a clod of earth, a piece of stone, and gold are all the same, is said to have attained Nirvikalpa Samadhi."
"He whose self is satisfied with knowledge and with what consists of varied thoughts; who remains peak-like and has completely subdued his senses; and to whom a clod, a stone, and a piece of gold are the same—that man of Yoga is called a master of Yoga."
"He who desires nothing but wisdom and spiritual insight, who has conquered his senses, and who looks upon a lump of earth, a stone, and fine gold with the same eye, is a real saint."
"6.8 ज्ञानविज्ञानतृप्तात्मा one who is satisfied with knowledge and wisdom (Selfrealisation)? कूटस्थः unshaken? विजितेन्द्रियः who has conered the senses? युक्तः united or harmonised? इति thus? उच्यते is said? योगी Yogi? समलोष्टाश्मकाञ्चनः one to whom a lump of earth? a stone and gold are the same.Commentary Jnana is ParokshaJnana or theoretical knowledge from the study of the scriptures. Vijnana is Visesha Jnana or Aparoksha Jnana? i.e.? direct knowledge of the Self through Selfrealisation (spiritual experience or Anubhava).Kutastha means changeless like the anvil. Various kinds of iron pieces are hammered and shaped on the anvil? but the anvil remains unchanged. Even so the Yogi remains unshaken or unchanged or unaffected though he comes in contact with the senseobjects. So he is called Kutastha. Kutastha is another name of Brahman? the silent witness of the mind. (Cf.V.18VI.18)"
ध्यानयोग (Dhyana Yoga), Verse 9
Verse 9 of 47
SANSKRIT TEXT
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु। साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते।।6.9।।
TRANSLITERATION
suhṛin-mitrāryudāsīna-madhyastha-dveṣhya-bandhuṣhu sādhuṣhvapi cha pāpeṣhu sama-buddhir viśhiṣhyate
Sanskrit Word Meanings
"He who regards with an equal eye well-wishers, friends, foes, the indifferent, neutrals, the hateful, the relations, and even the good and the sinful—he excels."
"He excels who has sameness of view with regard to a benefactor, a friend, an enemy, a neutral, an arbiter, the hateful, a relative, good people, and even sinners."
"He who is of the same mind towards the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, the relatives, the righteous, and the unrighteous, excels."
"He whose mind is equal in the case of friend, companion, enemy, the indifferent one, the one who remains in the middle, the foe, the relative, the righteous, and also the sinful—he excels [all]."
"He looks impartially on all—lovers, friends, or foes; indifferent, hostile, alien, or relative; virtuous or sinful."
"6.9 सुह्यन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु in the goodhearted? in friends? in enemies? in the indifferent? in neutrals? in haters and in relatives? साधुषु in the righteous? अपि also? च and? पापेषु in the unrighteous?,समबुद्धिः one who has eal mind? विशिष्यते excels.Commentary He excels He is the best among the Yogarudhas.Samabudhhi is eanimity or evenness of mind. A Yogi of Samabuddhi has eal vision. He is ite impartial. He is the same to all. He makes no difference with reference to caste? creed or colour. He loves all as his own self? as rooted in the Self.A goodhearted man does good to others without expecting any servie from them in return.Udasina is one who is ite indifferent.A neutral is one who does not join any of the two contending parties. He stands as a silent spectator or witness.The righteous are those who do righteous actions and follow the injunctions of the scriptures.The unrighteous are those who do wrong and forbidden actions? who inure others and who do not follow the scriptures."
ध्यानयोग (Dhyana Yoga), Verse 10
Verse 10 of 47
SANSKRIT TEXT
योगी युञ्जीत सततमात्मानं रहसि स्थितः। एकाकी यतचित्तात्मा निराशीरपरिग्रहः।।6.10।।
TRANSLITERATION
yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ ekākī yata-chittātmā nirāśhīr aparigrahaḥ
Sanskrit Word Meanings
"The yogin should constantly fix his mind on yoga, remaining in a solitary place all alone, controlling his thoughts and mind, free from desire and a sense of possession."
"A yogi should constantly concentrate his mind by staying in a solitary place, alone, with mind and body controlled, free from expectations, and free from acquisition."
"Let the yogi constantly strive to keep the mind steady, remaining in solitude, alone, with the body and mind controlled, and free from hope and greed."
"Let the man of Yoga always yoke the self (mind) by remaining alone in a lonely place, controlling his mind and body, without desire and without a sense of possession."
"Let the student of spirituality try unceasingly to concentrate his mind; let him live in seclusion, absolutely alone, with his mind and personality controlled, free from desire and without possessions."
"6.10 योगी the Yogi? युञ्जीत let him keep the mind steady? सततम् constantly? आत्मानम् self? रहसि in solitude? स्थितः remaining? एकाकी alone? यतचित्तात्मा one with the mind and the body controlled? निराशीः free from hope? अपरिग्रहः noncovetousness.Commentary The Yogi who treads the path of renunciation (NivrittiMarga) can practise meditation in a solitary cave in the mountains. He should renounce all possessions.A householder with Yogic tendencies and spiritual inclination? can practise meditation in a solitary and iet room in his own house or any solitary place on the banks of any holy river (during the holidays or throughout the year if he is a wholetime aspirant or if he has retired from service).The practice must be constant. Only then can one attain Selfrealisation surely and ickly. He who practises meditation by fits and starts and for a few minutes daily will not be able to achieve any tangible results in Yoga. The Yogic aspirant should be free from hope? desire and greed. Only then will he have a steady mind. Hope? desire and greed make the mind ever restless and turbulent. They are the enemies of peace and Selfknowledge. The aspirant should not have many possessions either. He can only keep those articles which are absolutely necessary for the maintenance of his body. If there are many possessions? the mind will be ever thinking of them and attempting to protect them.It you are well established in the practice of Pratyahara? Sama and Dama (withdrawal of the senses? control of mind and the body respectively)? if you have the senses under your full control? you can find perfect solitude and peace even in the most crowded and noisy place of a big city. If the senses are turbulent? if you have not got the power to withdraw them? you will have no peace of mind even in a solitary cave of the Himalayas. A disciplined Yogi who has controlled the senses and the mind can enjoy peace of mind in a solitary cave. A passionate man who has not controlled the senses and the mind will only be building castles in the air if he lives in a solitary cave in a mountain.He who has reduced his wants? who has not a bit of attraction for the world? who has,discrimination and burning aspiration for liberation? and who has observed Mauna (the vow of silence) for months together will be able to live in a cave.You should have perfect control over the body through the regular practice of Yoga Asanas before you take to serious and constant meditation.Aparigraha means noncovetousness? freedom from possessions.The spiritual aspirant need not bother himself about his bodily needs. Everything is provided by God. Everything is prearranged by Mother Nature. She looks after the bodily needs of all very carefully in a more efficient manner than they themselves would do. She knows beter what the reirements are and provides them then and there. Understand the mysterious ways of Mother Nature and become wise. Be grateful to Her for Her unie kindness? grace and mercy.If you want to retire into solitue for the practice of meditation? and if you are a householder with a thirst for intense spiritual Sadhana? you cannot all of a sudden sever your connection with your family. Sudden severance of worldly ties may produce intense mental agony in you and shock in them. You will have to break the ties gradually. Stay for a week or a month in seclusion to begin with. Then gradually prolong the period. They will not feel the pangs of separation from you.As your will has become very weak? as you had no religious discipline or training in schools and colleges when you were young? and as you are under the sway of materialistic influences? it is necessary for you to go in for seclusion for some days or weeks (during the Chritstmas? Easter or other holidays) to practise rigorous Japa and meditation and to develop your willpower.Those who have fixed up their sons in life and who have retired from service? and who have discharged their duties as householders can remain in seclusion for four or five years and practise intense meditation and Tapas (penance) for selfpurification and Selfrealisation. This is like entering a university for higher studies or postgraduate course of study. When the Tapas is over? and when they have attained to Selfknowledge? they should come out and share their knowledge of the Self with others through lectures? conversations? discourses or hearttoheart talks according to their capacity and disposition.How can sensecontrol be tested in a lonely forest where there are no temptations The Yogic student living in a cave should test himself after he has sufficiently advanced? by coming into the society of people. But he should not test himself every now and then like the man who removed the young plant daily after watering it to see whether it had struck deep root or not."
ध्यानयोग (Dhyana Yoga), Verse 11
Verse 11 of 47
SANSKRIT TEXT
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः। नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्।।6.11।।
TRANSLITERATION
śhuchau deśhe pratiṣhṭhāpya sthiram āsanam ātmanaḥ nātyuchchhritaṁ nāti-nīchaṁ chailājina-kuśhottaram
Sanskrit Word Meanings
"Having established for himself, in a clean spot, a firm seat that is neither too high nor too low, and covering it with cloth, deer-skin, and Kusa grass in reverse order—"
"Having firmly established in a clean place his seat, neither too high nor too low, composed of cloth, skin, and kusa-grass placed successively one below the other;"
"In a clean spot, having established a firm seat of his own, neither too high nor too low, made of cloth, skin, and kusha grass layered one over the other."
"Setting up in a clean place his own suitable, firm seat predominantly made of cloth, skin, and kusa-grass, neither too high nor too low for him;"
"Having chosen a holy place, let him sit in a firm posture on a seat that is neither too high nor too low, and cover it with a grass mat, a deer skin, and a cloth."
"6.11 शुचौ in a clean? देशे spot? प्रतिष्ठाप्य having established? स्थिरम् firm? आसनम् seat? आत्मनः his own? न not? अत्युच्छ्रितम् very high? न not? अतिनीचम् very low? चैलाजिनकुशोत्तरम् a cloth? skin and Kusagrass? one over the other.Commentary In this verse the Lord has prescribed the external seat for practising meditation. Details of the pose are given in verse 13.Spread the Kusagrass on the ground first. Over this spread a tigerskin or deerskin over this spread a white cloth.Sit on a naturally clean spot? such as the bank of a river. Or? make the place clean? wherever you want to practise meditation. "
ध्यानयोग (Dhyana Yoga), Verse 12
Verse 12 of 47
SANSKRIT TEXT
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः। उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये।।6.12।।
TRANSLITERATION
tatraikāgraṁ manaḥ kṛitvā yata-chittendriya-kriyaḥ upaviśhyāsane yuñjyād yogam ātma-viśhuddhaye
Sanskrit Word Meanings
"Sitting on the seat, with a concentrated mind, controlling the mind and senses, one should practice Yoga for the purification of the self."
"Sitting on that seat, he should concentrate his mind for the purification of the internal organ, making the mind one-pointed and keeping the actions of the mind and senses under control."
"There, having made the mind one-pointed, with the actions of the mind and senses controlled, let him, seated on the seat, practice Yoga for the purification of the self."
"Sitting there on the seat and making the mind single-pointed, let him, with the activities of his mind and senses subdued, practice Yoga for self-purification."
"Seated thus, with his mind concentrated, his functions controlled, and his senses governed, let him practice meditation for the purification of his lower nature."
"6.12 तत्र there? एकाग्रम् onepointed? मनः the mind? कृत्वा having made? यतचित्तेन्द्रियक्रियः one who has controlled the actions of the mind and the senses? उपविश्य being seated? आसने on the seat? युञ्ज्यात् let him practise? योगम् Yoga? आत्मविशुद्धये for the purification of the self.Commentary The self means the mind. The real Supreme Self is the Atma. This is Primary (Mukhya). Mind also is the self. But this is used in a secondary sense (Gauna). Mukhya Atma is Brahman or the highest Self. Gauna Atma is the mind.Make the mind onepointed by collecting all its dissipated rays by the practice of Yoga. Withdraw it from all senseobjects again and again and try to fix it steadily on your Lakshya or point of meditation or centre. Gradually you will have concentration of the mind or onepointedness. You must be very regular in your practice. Only then will you succeed. Regularity is of paramount importance. You should know the ways and habits of the mind through daily introspection? selfanalysis or selfexamination. You should have a knowledge of the laws of the mind. Then it will be easy for you to check the wandering mind. When you sit for meditation? and when you deliberately attempt to forget the worldly objects? all sorts of worldly thoughts will crop up in your mind and disturb your meditation. You will be ite astonished. Old thoughts that you entertained several years ago? and old memories of past enjoyments will bubble up and force the mind to wander in all directions. You will find that the trapdoor of the vast subconscious mind is opened or the lid of the storehouse of thoughts within is lifted up and the thoughts gush out in a continous stream. The more you attempt to still them? the more they will bubble up with redoubled force and strength.Be not discouraged. Nil desperandum. Never despair. Through regular and constant meditation you can purify the subconscious mind and its constant memories. The fire of meditation will burn all thoughts. Be sure of this. Meditation is a potent antidote to annihilate the poisonous worldly thoughts. Be assured of this.Meditation on the immortal Self will act like a dynamite and blow up all thoughts and memories in the conscious mind. If the thoughts trouble you much? do not try to suppress them by force. Be a silent witness as in a bioscope. They will subside gradually. Then try to root them out through regual silent meditation.During introspection you can clearly observe the rapid shifting of the mind from one line of thought to another. Herein lies a chance for you to mould the mind properly and direct the thoughts and the mental energy in the divine channel. You can rearrange the thoughts and make new associations on a new Sattvic basis. You can throw out wordly and useless thoughts. Just as you remove the weeds and throw them out? you can throw these out? and you can cultivate sublime? divine thoughts in the divine garden of your mind. This is a very patient work. This is a stupendous task indeed. But for a Yogi of determination who has the grace of the Lord and an iron will it is nothing.Calm the bubbling emotions? sentiments? instincts and impulses gradually through silent meditation. You can give a new orientation to your feelings by gradual and systematic practice. You can entirely transmute your wordly nature into divine nature. You can exercise supreme control over the nervecurrents? muscles? the five sheaths (of the Self)? emotions? impulses and instincts through meditation."
ध्यानयोग (Dhyana Yoga), Verse 13
Verse 13 of 47
SANSKRIT TEXT
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः। संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्।।6.13।।
TRANSLITERATION
samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥ samprekṣhya nāsikāgraṁ svaṁ diśhaśh chānavalokayan
Sanskrit Word Meanings
"Holding the trunk, head, and neck erect, motionless and steady, gazing at the tip of the nose and not looking in any direction;"
"Holding the body, head, and neck erect and still, being steady, looking at the tip of his own nose and not looking around."
"Let him firmly hold his body, head, and neck erect and still, gazing at the tip of his nose without looking around."
"Holding the body, head, and neck erect and motionless; remaining firm; looking properly at one's own nose-tip; and not looking in different directions."
"Let him hold his body, head, and neck erect, motionless and steady; let him look fixedly at the tip of his nose, turning neither to the right nor to the left."
"6.13 समम् erect? कायशिरोग्रीवम् body? head and neck? धारयन् holding? अचलम् still? स्थिरः steady? संप्रेक्ष्य,gazing at? नासिकाग्रम् tip of the nose? स्वम् ones own? दिशः directions? च and? अनवलोकयन् not looking.Commentary The Lord describes here the pose or Asana and the Drishti (gaze) in this verse.You cannot practise meditation without a firm seat. If the body is unsteady? the mind will also become unsteady. There is an intimate connection between the body and the mind.You should not shake the body even a bit. You should attain mastery over the Asana (AsanaJaya) by daily practice. You should be as firm as a statue or a rock. If you keep the body? head and neck erect? the spinal cord also will be erect and the Kundalini will rise up steadily through the subtle nervechannel (Nadi) called the Sushumna. Sit in the lotus pose or the adept pose. This will help you in maintaining the nervous eilibrium and mental poise. You should steadily direct your gaze towards the tip of your nose. This is known as the Nasikagra Drishti. The other gaze is the Bhrumadhya Drishti or gazing between the two eyrows where the psychic centre known as the Ajna Chakra is situated. This is described in chapter V? verse 27. In Bhrumadhya Drishti direct the gaze towards the Ajna Chakra with closed eyes. If you practise this with open eyes? it may produce headache. Foreign particles or dust may fall into the eyes. There may be distraction of the mind also. Do not strain the eyes. Practise gently. When you practise concentration at the tip of the nose you will experience DivyaGandha (various aromas). When you concentrate your gaze at the Ajna Chakra you will experience DivyaJyotis (perception of supraphenomenal lights). This is an experience to give you encouragement? push you up in the spiritual path and convince you of the existence of transcendental or supraphysical things. Do not stop your Sadhana. Yogins and those Bhaktas who meditate on Lord Siva concentrate on the Ajna Chakra with the Bhrumadhya Drishti. You can select whichever Drishti suits you best.Though the gaze is directed towards the tip of the nose when the eyes are halfclosed and the eyalls are steady the mind should be fixed only on the self. Therefore you will have to gaze? as it were? at the tip of the nose. In chapter VI? verse 25? the Lord says Having made the mind abide in the Self? let him not think of anything. Gazing at the tip of the nose will soon bring about concentration of the mind.Whichever be the point selected? visualise your own tutelary deity there and feel His Living Presence."
ध्यानयोग (Dhyana Yoga), Verse 14
Verse 14 of 47
SANSKRIT TEXT
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः। मनः संयम्य मच्चित्तो युक्त आसीत मत्परः।।6.14।।
TRANSLITERATION
praśhāntātmā vigata-bhīr brahmachāri-vrate sthitaḥ manaḥ sanyamya mach-chitto yukta āsīta mat-paraḥ
Sanskrit Word Meanings
"Serene and fearless, firm in their vow of celibacy, controlling their minds and fixing their thoughts on Me, they should sit in Yoga, intent on Me."
"He should remain seated with a placid mind, free from fear, firm in the vow of celibacy, and with the mind fixed on Me by controlling it through concentration, having Me as the supreme goal."
"Serene-minded, fearless, firm in the vow of a Brahmachari, having controlled their mind, thinking of Me and balanced in mind, let them sit, having Me as their supreme goal."
"Being calm-minded, fearless, and firmly devoted to celibacy; controlling the mind completely; let the master of Yoga remain, fixing his mind on Me and having Me as his supreme goal."
"With peace in his heart and no fear, observing the vow of celibacy, with his mind controlled and fixed on Me, let the student lose himself in contemplation of Me."
"6.14 प्रशान्तात्मा sereneminded? विगतभीः fearless? ब्रह्मचारिव्रते in the vow of Brahmacharya? स्थितः firm? मनः the mind? संयम्य having controlled? मच्चित्तः thinking on Me? युक्तः balanced? आसीत let him sit? मत्परः Me as the supreme goal.Commentary The spiritual aspirant should possess serenity of mind. The Divine Light can descend only in a serene mind. Serenity is attained by the eradication of Vasanas or desires and cravings. He should be fearless. This is the most important alification. A timid man or a coward is very far from Selfrealisation.A Brahmachari (celibate) should serve his Guru or the spiritual preceptor wholeheartedly and should live on alms. This also constitutes the BrahmachariVrata. The aspirant should control the modifications of the mind. He should be balanced in pleasure and pain? heat and cold? honour and dishonour. He should ever think of the Lord and take Him as the Supreme Goal.Brahmacharya also means continence. Semen or the vital fluid tones the nerves and the brain? and energises the whole system. That Brahmachari who has preserved this vital force by the vow,of celibacy and sublimated it into Ojas Sakti or radiant spiritual power can practise steady meditation for a long period. Only he can ascend the ladder of Yoga. Without Brahmacharya or celibacy not an iota or spiritual progress is possible. Continence is the very foundation on which the superstructure of meditation and Samadhi can be built up. Many persons waste this vital energy -- a great spiritual treasure indeed -- when they become blind and lose their power of reason under sexual excitement. Pitiable is their lot They cannot make substantial progress in Yoga."
ध्यानयोग (Dhyana Yoga), Verse 15
Verse 15 of 47
SANSKRIT TEXT
युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः। शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति।।6.15।।
TRANSLITERATION
yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ śhantiṁ nirvāṇa-paramāṁ mat-sansthām adhigachchhati
Sanskrit Word Meanings
"Applying his mind in this way, the Yogin of controlled mind, ever attains the peace which is the summit of beatitude and which abides in Me."
"Concentrating the mind thus, forever, the yogi of a controlled mind achieves the peace that culminates in liberation and abides in Me."
"Thus, always keeping the mind balanced, the yogi, with the mind controlled, attains the peace abiding in Me, culminating in liberation."
"Yoking his mind incessantly in this manner, My devotee, with their mind not attached to anything else, realizes peace which culminates in nirvana and ends in Me."
"Thus, keeping his mind always in communion with Me and subduing his thoughts, he shall attain that Peace which is Mine and will lead him to liberation at last."
"6.15 युञ्जन् balancing? एवम् thus? सदा always? आत्मानम् the self? योगी Yogi? नियतमानसः one with the controlled mind? शान्तिम् to peace? निर्वाणपरमाम् that which culminates in Nirvana (Moksha)? मत्संस्थाम् abiding in Me? अधिगच्छति attains.Commentary Thus in the manner prescribed in the previous verse.The Supreme Self is an embodiment of peace. It is an ocean of peace. When one attains to the supreme peace of the Eternal? by controlling the modifications of the mind and keeping it always balanced? he attains to liberation or perfection."
ध्यानयोग (Dhyana Yoga), Verse 16
Verse 16 of 47
SANSKRIT TEXT
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः। न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन।।6.16।।
TRANSLITERATION
nātyaśhnatastu yogo ’sti na chaikāntam anaśhnataḥ na chāti-svapna-śhīlasya jāgrato naiva chārjuna
Sanskrit Word Meanings
"Yoga is not for him who overeats, nor for him who fasts excessively; not for him, O Arjuna, who sleeps too much, nor for him who stays awake too long."
"But, O Arjuna, Yoga is not for one who eats excessively, nor for one who does not eat at all; neither for one who habitually sleeps too long, nor for one who stays awake."
"Verily, Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much, nor for him who is always awake, O Arjuna."
"Yoga is neither for him who eats too much, nor for him who totally abstains from eating, nor for him who is prone to sleeping too much, nor for him who keeps awake too much."
"Meditation is not for him who eats too much, nor for him who eats not at all; not for him who is overly addicted to sleep, nor for him who is always awake."
"6.16 न not? अत्यश्नतः of one who eats too much? तु verily? योगः Yoga? अस्ति is? न not? च and? एकान्तम् at all? अनश्नतः of one who does not eat? न not? च and? अतिस्वप्नशीलस्य of one who sleeps too much? जाग्रतः one who is awake? न not? एव even? च and? अर्जुन O Arjuna.Commentary In this verse the Lord prescribes the diet for the students of Yoga. You must observe moderation in eating and sleeping. If you eat too much you will feel drowsy? and sleep will overpower you. You will get indigestion? flatulence? diseases of the bowels and the liver. If you eat too little you will get weakness and you will not be able to sit for a long time in meditation. You should eat neither more nor less than what is actually necessary for maintaining the body in a healthy and strong state.It may mean also that success in Yoga is not possible for him who eats more than the antity prescribed in the text books on Yoga. They prescribe Half the stomach must be filled with food a arter with water and the remaining fourth must be empty for the free movement of air. This is the Mitahara or moderate diest for a student of Yoga.If you sleep too much you will become lethargic. The mind will be dull and the body will be heavy. You cannot meditate. If you sleep too little you will experience drowsiness. You will sleep during meditation. Keep the golden medium. You will have rapid progress in Yoga."
ध्यानयोग (Dhyana Yoga), Verse 17
Verse 17 of 47
SANSKRIT TEXT
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु। युक्तस्वप्नावबोधस्य योगो भवति दुःखहा।।6.17।।
TRANSLITERATION
yuktāhāra-vihārasya yukta-cheṣhṭasya karmasu yukta-svapnāvabodhasya yogo bhavati duḥkha-hā
Sanskrit Word Meanings
"Yoga becomes the destroyer of sorrows for those who are temperate in food and recreation, temperate in their actions, and temperate in their sleep and wakefulness."
"Yoga becomes a destroyer of sorrow for one whose eating and movements are regulated, whose effort in works is moderate, and whose sleep and wakefulness are temperate."
"Yoga becomes the destroyer of pain for him who is moderate in eating and recreation (such as walking, etc.), who exercises moderation in action, and who is moderate in sleep and wakefulness."
"The Yoga becomes a misery-killer for him whose effort for food is appropriate, exertion in activities is proper, and whose sleep and waking are proportionate."
"But for him who regulates his food and recreation, who is balanced in action, in sleep, and in waking, it shall dispel all unhappiness."
"6.17 युक्ताहारविहारस्य of one who is moderate in eating and recreation (such as walking? etc.)? युक्तचेष्टस्य कर्मसु of one who is moderate in exertion in actions? युक्तस्वप्नावबोधस्य of one who is moderate in sleep and wakefulness? योगः Yoga? भवति becomes? दुःखहा the destroyer of pain.Commentary In this verse the Lord prescribes for the student of Yoga? diet? recreation and th like. The student of Yoga should always adopt the happy medium or the middle course. Lord Buddha went to the extremes in the beginning in matters of food? drink? etc. He was very abstemious and became extremely weak. He tortured his body very much. Therefore he was not able to attain to success in Yoga. Too much of austerity is not necessary for Selfrealisation. This is condemned by the Lord in chapter XVII? verses 5 and 6. Austerity should not mean selftorture. Then it becomes diabolical. The Buddi Yoga of Krishna is a wise approach to austerity. Some aspirants take asceticism as the goal it is only the means but not the end. The nervous system is extremely,sensitive. It responds even to very slight changes and causes distraction of the mind. It is? therefore? very necessary that you should lead a very regulated and disciplined life and should be moderate in food? sleep and recreation. Take measured food. Sleep and wake up at the prescribed time. Sleeo at 9 or 10 p.m. and get up at 3 or 4 a.m. Only then will you attain to success in Yoga which will kill all sorts or pains and sorrows of this life."
ध्यानयोग (Dhyana Yoga), Verse 18
Verse 18 of 47
SANSKRIT TEXT
यदा विनियतं चित्तमात्मन्येवावतिष्ठते। निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा।।6.18।।
TRANSLITERATION
yadā viniyataṁ chittam ātmanyevāvatiṣhṭhate niḥspṛihaḥ sarva-kāmebhyo yukta ityuchyate tadā
Sanskrit Word Meanings
"When the subdued mind rests solely on the Self, then, free from all yearning for objects of desire, one is said to be fit for Yoga."
"A person who has become free from hankering for all desirable objects is said to be Self-absorbed when the controlled mind rests solely in the Self."
"When the perfectly controlled mind rests in the Self alone, free from longing for any of the objects of desire, then it is said, 'He is united'."
"When his mind, well-controlled, is established in nothing but the Self, and he is free from craving for any desired object—at that time he is called a master of Yoga."
"When the mind is completely controlled, centered in the Self, and free from all earthly desires, then the man is truly spiritual."
"6.18 यदा when? विनियतम् perfectly controlled? चित्तम् mind? आत्मनि in the Self? एव only? अवतिष्ठते rests? निःस्पृहः free from longing? सर्वकामेभ्यः from all (objects of) desires? युक्तः united? इति thus? उच्यते is said? तदा then.Commentary Perfectly controlled mind The mind with onepointedness.When all desires for the objects of pleasure seen or unseen die? the mind becomes very peaceful and rests steadily in the Supreme Self within. As the Yogi is perfectly harmonised? as he has attained to oneness with the Self and as he has become identical with Brahman? sense phenomena and bodily affections do not disturb him. He is conscious of his immortal? imperishable and invincible nature.Yukta means united (with the Self) or harmonised or balanced. Without union with the Self neither harmony nor balance nor Samadhi is possible. (Cf.V.23VI.8)"
ध्यानयोग (Dhyana Yoga), Verse 19
Verse 19 of 47
SANSKRIT TEXT
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः।।6.19।।
TRANSLITERATION
yathā dīpo nivāta-stho neṅgate sopamā smṛitā yogino yata-chittasya yuñjato yogam ātmanaḥ
Sanskrit Word Meanings
"A lamp does not flicker in a windless place"—that is the simile used for the tranquil mind of a yogi who practices yoga."
"As a lamp kept in a windless place does not flicker, so is the simile for the yogi whose mind is under control and who is engaged in concentration on the Self."
"As a lamp placed in a windless spot does not flicker, so is the Yogi of a controlled mind, who practices Yoga in the Self, compared."
"Just as a lamp in a windless place does not shake, this simile is recalled in the case of the man of Yoga, with a subdued mind, practicing Yoga in the Self."
"The wise man who has conquered his mind and is absorbed in the Self is like a lamp that does not flicker, as it stands sheltered from every wind."
"6.19 यथा as? दीपः lamp? निवातस्थः placed in a windless place? न not? इङ्गते flicker? सा that? उपमा simile? स्मृता is thought? योगिनः of the Yogi? यतचित्तस्य of one with controlled mind? युञ्जतः of the practising? योगम् the Yoga? आत्मनः of the Self.Commentary This is a beautiful simile. Yogins ote this simile very often when they talk of concentration or steadiness or onepointedness of the mind. A steady mind will serve as a powerful searchlight to find out the hidden spiritual treasures of the Self."
ध्यानयोग (Dhyana Yoga), Verse 20
Verse 20 of 47
SANSKRIT TEXT
यत्रोपरमते चित्तं निरुद्धं योगसेवया। यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति।।6.20।।
TRANSLITERATION
yatroparamate chittaṁ niruddhaṁ yoga-sevayā yatra chaivātmanātmānaṁ paśhyann ātmani tuṣhyati
Sanskrit Word Meanings
"Where the mind, controlled through the practice of Yoga, rests, and where one sees the Self by the Self and is delighted by the Self alone."
"At the time when the mind, restrained through the practice of Yoga, is withdrawn, and just when one sees the Self by the self and remains contented in the Self alone;"
"When the mind, restrained by the practice of yoga, attains quietude, and when one sees the Self by the Self, they are satisfied in their own Self."
"Where the mind, restrained through yoga practice, remains still; and where, observing, the yogi finds satisfaction in the Self alone, by perceiving only the Self within."
"There, where the whole of nature is seen in the light of the Self, where the person abides within their Self and is satisfied there, their functions restrained by their union with the Divine, the mind finds rest."
"6.20 यत्र where? उपरमते attains ietude? चित्तम् mind? निरुद्धम् restrained? योगसेवया by the practice of Yoga? यत्र where? च and? एव only? आत्मना by the Self? आत्मानम् the Self? पश्यन् seeing? आत्मनि in the Self? तुष्यति is satisfied.Commentary The verses 20? 21? 22 and 23 must be taken together.When the mind is completely withdrawn from the objects of the senses? supreme peace reigns within the heart. When the mind becomes ite steady by constant and protracted practice of concentration the Yogi beholds the Supreme Self by the mind which is rendered pure and onepointed and attains to supreme satisfaction in the Self within."
ध्यानयोग (Dhyana Yoga), Verse 21
Verse 21 of 47
SANSKRIT TEXT
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्। वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः।।6.21।।
TRANSLITERATION
sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam vetti yatra na chaivāyaṁ sthitaśh chalati tattvataḥ
Sanskrit Word Meanings
"Where one knows that infinite happiness which can be grasped by the intellect but is beyond the reach of the senses, and is established in that condition, one does not swerve from it."
"When one experiences that absolute Bliss, which can be intuited by the intellect and which is beyond the senses, and being thus established, this person surely does not swerve from Reality."
"When he (the Yogi) feels that infinite bliss which can be grasped by the pure intellect and which transcends the senses, and is established therein, never moving away from the reality."
"Where he realizes the limitless Bliss, which is to be grasped by intellect and is beyond the senses; remaining where he does not depart from the Reality."
"When he enjoys the bliss that surpasses the senses and can only be grasped by the pure intellect, when he comes to rest within his highest self, he will never again stray from reality."
"6.21 सुखम् bliss? आत्यन्तिकम् infinite? यत् which? तत् that? बुद्धिग्राह्यम् that which can be grasped by reason? अतीन्द्रियम् transcending the senses? वेत्ति knows? यत्र where? न not? च and? एव even? अयम् this? स्थितः established? चलति moves? तत्त्वतः from the Reality.Commentary The Infinite Bliss of the Self (which is beyond the reach of the senses) can be grasped (realised) by the pure intellect independently of the senses. During deep meditation the senses cease to function? as they are involved into their cause? the mind. The intellect is rendered pure by the practice of Yama (selfrestriant) and Niyama (observances and disciplinary practices) and constant meditation."
ध्यानयोग (Dhyana Yoga), Verse 22
Verse 22 of 47
SANSKRIT TEXT
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः। यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते।।6.22।।
TRANSLITERATION
yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ yasmin sthito na duḥkhena guruṇāpi vichālyate
Sanskrit Word Meanings
"Having gained it, one holds that there is no greater gain; being established in it, one is not moved even by the heaviest sorrow."
"Obtaining which one does not consider any other acquisition to be superior, and being established in which one is not perturbed even by great sorrow;"
"Having obtained it, he thinks there is no other gain superior to it; established in it, he is not moved even by heavy sorrow."
"And having attained it, he does not think of any other gain as superior to that; being established in it, he is not shaken much by misery, however powerful it may be."
"Finding That, he will realize that there is no possession so precious. And once established there, no calamity can disturb him."
"6.22 यम् which? लब्ध्वा having obtained? च and? अपरम् other? लाभम् gain? मन्यते thinks? न not? अधिकम् greater? ततः than that? यस्मिन् in which? स्थितः established? न not? दुःखेन by sorrow? गुरुणा (by) heavy? अपि even? विचाल्यते is moved.Commentary Which the gain or the realisation of the Self or the immortal Soul.Wherein in the allblissful Self which is free from delusion and sorrow. The Self is allfull and selfcontained. All the desires are fulfilled when one attains Selfrealisation. That is the reason why the Lord says There is no other acisition superior to Selfrealisation. If one gets himself established in the Supreme Self within? he cannot be shaken every by heavy sorrow and pain? because he is mindless and he is identifying himself with the sorrowless and painless Brahman. One can experience pain and sorrow when he identifies himself with the body and the mind. If there is no mind there cannot be any pain. When one is under chloroform he feels no pian even when his hand is amputated? because the mind is withdrawn from the body."
ध्यानयोग (Dhyana Yoga), Verse 23
Verse 23 of 47
SANSKRIT TEXT
तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्। स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा।।6.23।।
TRANSLITERATION
taṁ vidyād duḥkha-sanyoga-viyogaṁ yogasaṅjñitam sa niśhchayena yoktavyo yogo ’nirviṇṇa-chetasā
Sanskrit Word Meanings
"Know this deliverance from association with misery to be Yoga. This Yoga must be practiced with determination and with a mind free from despondency."
"One should know that severance of contact with sorrow to be what is called Yoga. That Yoga should be practiced with perseverance and with an undepressed heart."
"Let this be known by the name of Yoga, the severance from union with pain. This Yoga should be practiced with determination and with an undespairing mind."
"That he would realize to be the cause for his cessation of contact with misery and to be the one made known by Yoga. With determination, that is to be yoked in Yoga by a person of undepressed mind (or of the depressed mind)."
"This inner severance from the affliction of misery is spirituality. It should be practiced with determination and with a heart that refuses to be depressed."
"6.23 तम् that? विद्यात् let (him) know? दुःखसंयोगवियोगम् a state of severnace from union with pain? योगसंज्ञितम् called by the name of Yoga? सः that? निश्चयेन with determination? योक्तव्यः should be practised? योगः Yoga? अनिर्विण्णचेतसा with undesponding mind.Commentary In verses 20? 21 and 22 the Lord describes the benefits of Yoga? viz.? perfect satisfaction by resting in the Self? infinite unending bliss? freedom from sorrow and pain? etc. He further adds that this Yoga should be practised with a firm conviction and iron determination and with nondepression of heart. A spiritual aspirant with a wavering mind will not able to attain success in Yoga. He will leave the practice when he meets with some obstacles on the path. The practitioner must also be bold? cheerful and selfreliant."
ध्यानयोग (Dhyana Yoga), Verse 24
Verse 24 of 47
SANSKRIT TEXT
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः। मनसैवेन्द्रियग्रामं विनियम्य समन्ततः।।6.24।।
TRANSLITERATION
saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ manasaivendriya-grāmaṁ viniyamya samantataḥ
Sanskrit Word Meanings
"Renouncing entirely all desires born of volition and restraining the mind from all the senses on all sides,"
"By totally eschewing all desires that arise from thoughts and restraining all the organs with the mind from every side;"
"Abandoning unreservedly all desires born of Sankalpa (thought and imagination) and completely restraining the whole group of senses by the mind from all sides."
"In order to renounce completely all desires that are born of intention, let a person restrain the group of sense-organs from all sides by mind alone."
"Renouncing every desire that can be imagined, controlling the senses at every point through the power of the mind;"
"6.24 सङ्कल्पप्रभवान् born of Sankalpa (imagination)? कामान् desires? त्यक्त्वा having abandoned? सर्वान् all? अशेषतः without reserve? मनसा by the mind? एव even? इन्द्रियग्रामम् the whole group of senses? विनियम्य completely restraining? समन्ततः from all sides.Commentary Without reserve The mind is so diplomatic that it keeps certain desires for its secret gratification. Therefore you should completely abandon all desires without reservation.Desire is born of imagination (Sankalpa). Therefore destroy the Sankalpa first. If the imagination is annihilated first then the desires will die by themselves. Mark here All the senses must be controlled from all sides by the mind. Even if one sense is turbulent in one direction it will distract the mind often and often. The senses will be absorbed in the mind by the constant practice of abstraction (Pratyahara). Then the mind will not think of the objects of sensepleasure and will become perfectly calm.That mind which is endowed with a strong discrimination and dispassion will be able to control the whole ground (or group) of the senses from their objects in all directions. Therefore cultivate strong Viveka or discrimination between the Real and the unreal and also Vairagya or total dispassion for sensual pleasures. (Cf.II.62)"
ध्यानयोग (Dhyana Yoga), Verse 25
Verse 25 of 47
SANSKRIT TEXT
शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया। आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्।।6.25।।
TRANSLITERATION
śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayā ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet
Sanskrit Word Meanings
"Little by little, one should withdraw oneself from objects other than the self, with the help of the intellect held by firm resolution; and then one should think of nothing else, having fixed the mind upon the Self."
"One should gradually withdraw with the intellect, endowed with steadiness. Making the mind fixed in the Self, one should not think of anything at all."
"Little by little, let him attain steadiness of the intellect by holding it firmly; having made the mind establish itself in the Self, let him not think of anything else."
"Very slowly remain still, keeping the mind well established in the Self by means of the intellect held in steadiness; and let him not think of anything (object)."
"Little by little, with the help of his reason controlled by fortitude, let him attain peace; and, fixing his mind on the Self, let him not think of anything else."
"6.25 शनैः gradually? शनैः gradually? उपरमेत् let him attain to ietude? बुद्ध्या by the intellect? धृतिगृहीतया held in firmness? आत्मसंस्थम् placed in the Self? मनः the mind? कृत्वा having made? न not? किञ्चित् anything? अपि even? चिन्तयेत् let him think.Commentary The practitioner of Yoga should attain tranillity gradually or by degrees? by,means of the intellect controlled by steadiness. The peace of the Eternal will fill the heart gradually with thrill and bliss through the constant and protracted practice of steady conentration. He should make the mind constantly abide in the Self within through ceaseless practice. If anyone constantly thinks of the immortal Self within? the mind will cease to think of the objects of sensepleasure. The mental energy should be directed along the spiritual channel by Atmachintana or constant contemplation on the Self."
ध्यानयोग (Dhyana Yoga), Verse 26
Verse 26 of 47
SANSKRIT TEXT
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्। ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्।।6.26।।
TRANSLITERATION
yato yato niśhcharati manaśh chañchalam asthiram tatas tato niyamyaitad ātmanyeva vaśhaṁ nayet
Sanskrit Word Meanings
"Wherever the fickle and unsteady mind wanders, one should subdue it and then bring it back under the control of the self alone."
"The yogi should bring this mind under the subjugation of the Self itself, restraining it from all those causes that cause the restless, unsteady mind to wander away."
"From whatever cause the restless and unsteady mind wanders away, let him restrain it from that and bring it under the control of the Self alone."
"By whatever things the shaky and unsteady mind strays, let him restrain it from those things and bring it back under the control of the Self alone."
"When the volatile and wavering mind wanders, let him restrain it and bring it back to its allegiance to the Self."
"6.26 यतःयतः from whatever cause? निश्चरति wanders away? मनः mind? चञ्चलम् restless? अस्थिरम् unsteady? ततःततः from that? नियम्य having restrained? एतत् this? आत्मनि in the Self? एव alone? वशम् (under) control? नयेत् let (him) bring.Commentary In this verse the Lord gives the method to control the mind. Just as you drag the bull again and again to your house when it runs out? so also you will have to drag the mind to your point or centre or Lakshya again and again when it runs towards the external objects. If you give good cotton seed extract? sugar? plantains? etc.? to the bull? it will not turn away but will remain in your house. Even so if you make the mind taste the eternal bliss of the Self within little by little by the practice of concentration? it will gradually abide in the Self only and will not run towards the external objects of the senses. Sound and the other objects only make the mind restless and unsteady. By knowing the defects of the objects of sensual pleasure? by understanding their illusory nature? by the cultivation of discrimination between the Real and the unreal and also dispassion? and by making the mind understand the glory and the splendour of the Self you can wean the mind entirely away from sensual objects and fix it firmly on the Self."
ध्यानयोग (Dhyana Yoga), Verse 27
Verse 27 of 47
SANSKRIT TEXT
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्। उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्।।6.27।।
TRANSLITERATION
praśhānta-manasaṁ hyenaṁ yoginaṁ sukham uttamam upaiti śhānta-rajasaṁ brahma-bhūtam akalmaṣham
Sanskrit Word Meanings
"For supreme happiness comes to the Yogin whose mind is at peace, who is free from evil, from whom Rajas has departed, and who has become the Brahman."
"Supreme Bliss comes to this yogi alone whose mind has become perfectly tranquil, whose quality of rajas has been eliminated, who has become identified with Brahman, and is untainted."
"Supreme Bliss indeed comes to this Yogi whose mind is made peaceful, whose passion is quelled, who has become Brahman, and who is free from sin."
"Indeed, the Supreme Bliss comes to this highly tranquil-minded man of Yoga, whose passions remain stilled, who has become one with the Brahman, and who is free from sins."
"Supreme bliss is the lot of the sage whose mind attains peace, whose passions subside, who is without sin, and who becomes one with the Absolute."
"6.27 प्रशान्तमनसम् one of peaceful mind? हि verily? एनम् this? योगिनम् Yogi? सुखम् bliss? उत्तमम् supreme? उपैति comes? शान्तरजसम् one whose passion is ieted? ब्रह्मभूतम् one who has become Brahman? अकल्मषम् one who is free from sin.Commentary In this verse and in the next also the Lord describes the benefits of Yoga.Supreme (eternal? unalloyed and uninterrupted) bliss comes to the Yogi whose mind is perfectly serene? who has calmed his passionate nature? who has destroyed all sorts of attachments? who has attained knowledge of the Self and thus become a Jivanmukta or one who is liberated while living? who feels that all is Brahman only? and who is taintless? i.e.? who is not affected by Dharma or Adharma (good or evil)."
ध्यानयोग (Dhyana Yoga), Verse 28
Verse 28 of 47
SANSKRIT TEXT
युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः। सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते।।6.28।।
TRANSLITERATION
yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥ sukhena brahma-sansparśham atyantaṁ sukham aśhnute
Sanskrit Word Meanings
"Thus, devoting himself to the Yoga of the Self, freed from impurities, the yogin easily attains the supreme bliss of contact with the Brahman."
"By constantly concentrating his mind in this way, the taintless yogi easily attains the absolute bliss of contact with Brahman."
"The yogi, always engaging the mind thus (in the practice of yoga), is freed from sins and easily enjoys the infinite bliss of contact with Brahman (the Eternal)."
"Thus, yoking the self always, the man of Yoga, with a subdued mind, easily attains complete union, that is, the Brahman."
"Thus, free from sin, abiding always in the Eternal, the saint enjoys, without effort, the bliss that flows from the realization of the Infinite."
"6.28 युञ्जन् practising Yoga? एवम् thus? सदा always? आत्मानम् the self? योगी Yogi? विगतकल्मषः freed from sin? सुखेन easily? ब्रह्मसंस्पर्शम् caused by contact with Brahman? अत्यन्तम् infinite? सुखम् bliss? अश्नुते enjoys.Commentary By Yogic practices such as the withdrawal of the senses? concentration and meditation he loses contact with the objects of the senses and comes into contact with Brahman or the immortal Self within and thus enjoys the Infinite Bliss of Brahman.Sensual pleasures are transitory or fleeting but the bliss of Brahman is uninterrupted? undecaying and everlasting. That is the reason why one should attempt to realise the Self within.The Yogi removes the obstacles that stand in the way of obtaining union with the Lord and thus always keeps the mind steady in the Self."
ध्यानयोग (Dhyana Yoga), Verse 29
Verse 29 of 47
SANSKRIT TEXT
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि। ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः।।6.29।।
TRANSLITERATION
sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmani īkṣhate yoga-yuktātmā sarvatra sama-darśhanaḥ
Sanskrit Word Meanings
"He whose mind is fixed in Yoga sees reality everywhere; he sees his Self as abiding in all beings and all beings in his Self."
"One who has their mind Self-absorbed through Yoga, and who has the vision of sameness everywhere, sees this Self existing in everything, and everything in their Self."
"With the mind harmonized by Yoga, he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere."
"He who has yoked himself in Yoga and observes everything truly perceives the Self to be abiding in all beings and all beings to be abiding in the Self."
"He who experiences the unity of life sees his own Self in all beings, and all beings in his own Self, and looks upon everything with an impartial eye."
"6.29 सर्वभूतस्थम् abiding in all beings? आत्मानम् the Self? सर्वभूतानि all beings? च and? आत्मनि in the Self?,ईक्षते sees? योगयुक्तात्मा one who is harmonised by Yoga? सर्वत्र everywhere? समदर्शनः one who sees the same everywhere.Commentary The Yogi beholds through the eye of intuition (JnanaChakshus or DivyaChakshus) oneness or unity of the Self everywhere. This is a sublime and magnanimous vision indeed. He feels? All indeed is Brahman. He beholds that all beings are one with Brahman and that the Self and Brahman are identical."
ध्यानयोग (Dhyana Yoga), Verse 30
Verse 30 of 47
SANSKRIT TEXT
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति। तस्याहं न प्रणश्यामि स च मे न प्रणश्यति।।6.30।।
TRANSLITERATION
yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati tasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati
Sanskrit Word Meanings
"To him who sees Me in every self and every self in Me—I am not lost to him, nor is he lost to Me."
"One who sees Me in everything and sees all things in Me—I do not lose sight of him, and he also is not lost to My vision."
"He who sees Me everywhere and sees everything in Me, never becomes separated from Me, nor do I from him."
"He who observes Me in all and observes all in Me—for him, I am not lost, and he too is not lost for me."
"He who sees Me in everything and everything in Me, I shall never forsake him, nor shall he lose Me."
"6.30 यः who? माम् Me? पश्यति sees? सर्वत्र everywhere? सर्वम् all? च and? मयि in Me? पश्यति sees? तस्य of him? अहम् I? न not? प्रणश्यामि vanish? सः he? च and? मे to Me? न not? प्रणश्यति vanishes.Commentary In this verse the Lord describes the effect of the vision of the unity of the Self or oneness.He who sees Me? the Self of all? in all beings? and everything (from Brahma the Creator down to the blade of grass) in Me? I am not lost to him? nor is he lost to Me. I and the sage or seer of unity of the Self become identical or one and the same. I never leave his presence nor does he leave My presence. I never lose hold of him nor does he lose hold of Me. I dwell in him and he dwells in Me."
ध्यानयोग (Dhyana Yoga), Verse 31
Verse 31 of 47
SANSKRIT TEXT
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः। सर्वथा वर्तमानोऽपि स योगी मयि वर्तते।।6.31।।
TRANSLITERATION
sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥ sarvathā vartamāno ’pi sa yogī mayi vartate
Sanskrit Word Meanings
"The yogi who, fixed in oneness, worships Me dwelling in all beings—he abides in Me, no matter how he may live."
"That yogi, who, being established in unity, adores Me as existing in all things, exists in Me—in whatever condition he may be."
"He who, being established in unity, worships Me, who dwells in all beings, that yogi abides in Me, whatever their mode of living may be."
"He who is firmly established in the oneness of Me, experiences Me immanent in all beings—that man of Yoga is never stained, no matter what stage he may be in."
"The sage who realizes the unity of life and who worships Me in all beings, lives in Me, no matter what their lot may be."
"6.31 सर्वभूतस्थितम् abiding in all beings? यः who? माम् Me? भजति worships? एकत्वम् unity? आस्थितः established? सर्वथा in every way? वर्तमानः remaining? अपि also? सः that? योगी Yogi? मयि in Me? वर्तते abides.Commentary He who has dissolved all duality in the underlying unity? who is thus established in unity? who worships Me? i.e.? who has realised Me as the Self of all? dwells always in Me? whatever his mode of living may be. He is ever liberated.Sadana lived in God though he was a butcher because his mind was ever fixed at the lotus feet of the Lord."
ध्यानयोग (Dhyana Yoga), Verse 32
Verse 32 of 47
SANSKRIT TEXT
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन। सुखं वा यदि वा दुःखं सः योगी परमो मतः।।6.32।।
TRANSLITERATION
ātmaupamyena sarvatra samaṁ paśhyati yo ’rjuna sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ
Sanskrit Word Meanings
"He who, due to the similarity of selves everywhere, sees pleasure or pain as the same everywhere—that yogi, O Arjuna, is considered the closest."
"O Arjuna, that yogi is considered the best who judges what is happiness and sorrow in all beings by the same standard as they would apply to themselves."
"He who, through the likeness of the Self, O Arjuna, sees reality everywhere, be it pleasure or pain, is regarded as the highest Yogi."
"Whoever finds pleasure or pain equally in all, as if it were in themselves—that person is considered to be a great man of Yoga, O Arjuna!"
"O Arjuna! He is the perfect saint who, having been taught by the likeness within himself, sees the same Self everywhere, regardless of whether the outer form be pleasurable or painful."
"6.32 आत्मौपम्येन through the likeness of the Self? सर्वत्र everywhere? समम् eality? पश्यति sees? यः who? अर्जुन O Arjuna? सुखम् pleasure? वा and? यदि if? वा or? दुःखम् pain? सः he? योगी Yogi? परमः highest? मतः is regarded.Commentary He sees that whatever is pleasure or pain to himself is also pleasure or pain to all other beings. He does not harm anyone. He is ite harmless. He wishes good to all. He is compassionate to all creatures. He has a very soft and large heart. He sees thus eality everywhere as he is endowed with the right knowlede of the Self? as he beholds the Self only everywhere? and as he is established in the unity of the Self. Therefore he is considered as the highest among all Yogis. (Cf.VI.47)"
ध्यानयोग (Dhyana Yoga), Verse 33
Verse 33 of 47
SANSKRIT TEXT
अर्जुन उवाच योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन। एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्।।6.33।।
TRANSLITERATION
arjuna uvācha yo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdana etasyāhaṁ na paśhyāmi chañchalatvāt sthitiṁ sthirām
Sanskrit Word Meanings
"Arjuna said, "O Krsna, this Yoga of reality, which You have declared, I do not see how it can be steady due to the fickleness of the mind.""
"Arjuna said, "O Madhusudana (Krsna), this Yoga that You have spoken of as sameness, I do not see its steady continuance due to the restlessness of the mind.""
"Arjuna said, "O Krishna, I do not see how this Yoga of equanimity, which you have taught me, can be maintained steadily, due to the restlessness of the mind.""
"Arjuna said, "O slayer of Mandhu, this Yoga of equanimity which You have spoken of, I do not find a proper foundation for it due to the unsteadiness of the mind.""
"Arjuna said: I do not see how I can attain this state of equanimity which You have revealed, owing to the restlessness of my mind."
"6.33 यः which? अयम् this? योगः Yoga? त्वया by Thee? प्रोक्तः taught? साम्येन by eanimity? मधुसूदन O slayer of Madhu? एतस्य its? अहम् I? न not? पश्यामि see? चञ्चलत्वात् from restlessness? स्थितिम् continuance? स्थिराम् steady.Commentary As the mind is restless? impetuous and unsteady I find it difficult to practise this Yoga of eanimity declared by Thee. O my Lord? I cannot have steady concentration of the mind? as it wanders here and there in the twinkling of an eye."
ध्यानयोग (Dhyana Yoga), Verse 34
Verse 34 of 47
SANSKRIT TEXT
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्। तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्।।6.34।।
TRANSLITERATION
chañchalaṁ hi manaḥ kṛiṣhṇa pramāthi balavad dṛiḍham tasyāhaṁ nigrahaṁ manye vāyor iva su-duṣhkaram
Sanskrit Word Meanings
"For the mind is fickle, O Krsna, impetuous, powerful, and stubborn; I think that restraining it is as difficult as restraining the wind."
"For, O Kṛṣṇa, the mind is unsteady, turbulent, strong, and obstinate; I consider its control to be as difficult as that of the wind."
"The mind is indeed restless, turbulent, strong, and unyielding, O Krishna; I consider it as difficult to control as controlling the wind."
"O Krsna! The mind is indeed unsteady, destructive, strong, and obstinate; I believe it is very difficult to control it, just as it is to control the wind."
"My Lord! Verily, the mind is fickle and turbulent, obstinate, and strong; indeed, it is extremely difficult to control, like the wind."
"6.34 चञ्चलम् restless? हि verily? मनः the mind? कृष्ण O Krishna? प्रमाथि turbulent? बलवत् strong? दृढम् unyielding? तस्य of it? अहम् I? निग्रहम् control? मन्ये think? वायोः of the wind? इव as? सुदुष्करम् difficult to do.Commentary The mind constantly changes its objects and so it is ever restless.Krishna is derived from Krish which means to scrape. He scrapes all the sins? evils? and the causes of evil from the hearts of His devotees. Therefore He is called Krishna.The mind is not only restless but also turbulent or impetuous? strong and obstinate. It produces violent agitation in the body and the senses. The mind is drawn by the objects in all directions. It works always in conjunction with the five senses. It is drawn by them to the five kinds of objects. Therefore it is ever restless. It enjoys the five kinds of sensobjects with the help of these senses and the body. Therefore it makes them subject to external influences. It is even more difficult to control it than to control the wind. The mind is born of Vayutanmatra (wind rootelement). That is the reason why it is as restless as the wind."
ध्यानयोग (Dhyana Yoga), Verse 35
Verse 35 of 47
SANSKRIT TEXT
श्री भगवानुवाच असंशयं महाबाहो मनो दुर्निग्रहं चलं। अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते।।6.35।।
TRANSLITERATION
śhrī bhagavān uvācha asanśhayaṁ mahā-bāho mano durnigrahaṁ chalam abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate
Sanskrit Word Meanings
"The Lord said, "The mind is indeed hard to subdue and fickle, O mighty-armed one, but, O son of Kunti, it can be brought under control through practice and the exercise of dispassion.""
"The Blessed Lord said, O mighty-armed one, undoubtedly the mind is untamable and restless. But, O son of Kunti, it can be brought under control through practice and detachment."
"The Blessed Lord said, "Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but with practice and dispassion, it can be restrained.""
"The Bhagavat said, O mighty-armed one! No doubt, the mind is unsteady and hard to control. But it can be controlled through practice and an attitude of desirelessness, O son of Kunti!"
"Lord Shri Krishna replied: Doubtless, O Mighty One, the mind is fickle and exceedingly difficult to restrain; however, O Son of Kunti, with practice and renunciation, it can be done."
"6.35 असंशयम् undoubtedly? महाबाहो O mightyarmed? मनः the mind? दुर्निग्रहम् difficult to control? चलम् restless? अभ्यासेन by practice? तु but? कौन्तेय O Kaunteya? वैराग्येण by dispassion? च and? गृह्यते is restrained. Commentary The constant or repeated effort to keep the wandering mind steady by constant meditation on the Lakshya (centre? ideal? goal or object of meditation) is Abhyasa or practice. The same idea or thought of the Self or God is constantly repeated. This constant repetition destroys Vikshepa or the vacillation of the mind and desires? and makes it steady and onepointed.Vairagya is dispassion or indifference to senseobjects in this world or in the other? here or hereafter? seen or unseen? heard or unheard? achieved through constantly looking into the evil in them (DoshaDrishti). You will have to train the mind by constant reflection on the immortal? allblissful Self. You must make the mind realise the transitory nature of the wordly enjoyments. You must suggest to the mind to look for its enjoyment not in the perishable and changing external objects but in the immortal? changeless Self within. Gradually the mind will be withdrawn from the external objects."
ध्यानयोग (Dhyana Yoga), Verse 36
Verse 36 of 47
SANSKRIT TEXT
असंयतात्मना योगो दुष्प्राप इति मे मतिः। वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः।।6.36।।
TRANSLITERATION
asaṅyatātmanā yogo duṣhprāpa iti me matiḥ vaśhyātmanā tu yatatā śhakyo ’vāptum upāyataḥ
Sanskrit Word Meanings
"In my opinion, Yoga is hard to attain by a person of an unrestrained mind; however, it can be attained through the right means by one who strives for it and has a subdued mind."
"My conviction is that Yoga is difficult to attain for one with an uncontrolled mind. But it is possible to attain through the aforementioned means for one who strives and has a controlled mind."
"I think Yoga is hard to be attained by one with an uncontrolled self, but the self-controlled and striving one can attain it by the appropriate means."
"My belief is that attaining Yoga is difficult for a person with an uncontrolled mind; but it is possible to attain by proper means with a subdued self."
"It is not possible to attain Self-Realization unless one knows how to control oneself; however, for one who, striving by the proper means, learns such control, it is possible."
"6.36 असंयतात्मना by a man of uncontrolled self? योगः Yoga? दुष्प्रापः hard to attain? इति thus? मे My? मतिः opinion? वश्यात्मना by the selfcontrolled one? तु but? यतता by the striving one? शक्यः possible? अवाप्तुम् to obtain? उपायतः by (proper) means.Commentary Uncontrolled self he who has not controlled the senses and the mind by the constant practice of dispassion and meditation. Selfcontrolled he who has controlled the mind by the constant practice of dispassion and meditation. He can attain Selfrealisation by the right means and constant endeavour."
ध्यानयोग (Dhyana Yoga), Verse 37
Verse 37 of 47
SANSKRIT TEXT
अर्जुन उवाच अयतिः श्रद्धयोपेतो योगाच्चलितमानसः। अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति।।6.37।।
TRANSLITERATION
arjuna uvācha ayatiḥ śhraddhayopeto yogāch chalita-mānasaḥ aprāpya yoga-sansiddhiṁ kāṅ gatiṁ kṛiṣhṇa gachchhati
Sanskrit Word Meanings
"Arjuna said, "If a person who is possessed of faith but has put in only inadequate effort finds his mind wandering away from Yoga, and then fails to attain perfection—what way does he go, O Krishna?""
"Arjuna said, "O Krsna, what goal does one attain who, despite having faith, fails to achieve perfection in Yoga due to lack of diligence, and whose mind becomes deflected from Yoga?""
"Arjuna said, "He who is unable to control himself, even though he has faith, and whose mind wanders away from Yoga, what end does he meet, having failed to attain perfection in Yoga, O Krishna?""
"Arjuna said, "A person who has faith and is desirous of reaching the path of the good, but whose mind has been severed from Yoga—to which goal does he go, having failed to attain success in Yoga? O Krsna!""
"Arjuna asked: What of him who fails to control himself, whose mind falls from spiritual contemplation, yet retains his faith and does not attain perfection?"
"6.37 अयतिः uncontrolled? श्रद्धया by faith? उपेतः possessed? योगात् from Yoga? चलितमानसः one whose mind wanders away? अप्राप्य not having attained? योगसंसिद्धिम् perfection in Yoga? काम् which? गतिम् end? कृष्ण O Krishna? गच्छति meets.Commentary He has faith in the efficacy of Yoga but he is not able to control the senses and the mind. He has no concentration of mind. His mind wanders away when the last breath departs from his body and he loses the memory also. Having failed to achieve perfection in Yoga? i.e.? Selfrealisation or the knowledge of the Self? what path will he tread? and what end will such a man,meet"
ध्यानयोग (Dhyana Yoga), Verse 38
Verse 38 of 47
SANSKRIT TEXT
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति। अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि।।6.38।।
TRANSLITERATION
kachchin nobhaya-vibhraṣhṭaśh chhinnābhram iva naśhyati apratiṣhṭho mahā-bāho vimūḍho brahmaṇaḥ pathi
Sanskrit Word Meanings
"Without any support, confused in the path leading to the Brahman, and thus having fallen from both, does he not perish, O mighty-armed one, like a rent cloud?"
"O Mighty-armed one, having fallen from both [paths], without support, deluded on the path to Brahman, does he not get ruined like a scattered cloud?"
"Fallen from both, does he not perish like a rent cloud, supportless, O mighty-armed one, deluded on the path of Brahman?"
"Does he, fallen from both, get lost like a broken cloud? Or, O mighty-armed one! Having no support, does he meet total destruction?"
"Having failed in both, my Lord, is he without hope, like a riven cloud with no support, lost on the spiritual path?"
"6.38 कच्चित् is it that न not? उभयविभ्रष्टः fallen from both? छिन्नाभ्रम् rent cloud? इव like? नश्यति perishes? अप्रतिष्ठः supportless? महाबाहो O mightyarmed? विमूढः deluded? ब्रह्मणः of Brahman? पथि in the path.Commentary Both the path of Karma or the path of ritualistic activity in accordance with the Karma Kanda of the Vedas on the one hand and the path of Yoga on the other.Path of Brahman the path by which Brahman can be reached or the way that leads to Brahman.The Yoga taught by the Lord here demands onepointed devotion to its practice. The aspirant turns away from the world and spurns heaven? too. Some people held that if he failed to attain the goal? he would have lost everything for nothing. Hence the estion."
ध्यानयोग (Dhyana Yoga), Verse 39
Verse 39 of 47
SANSKRIT TEXT
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः। त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते।।6.39।।
TRANSLITERATION
etan me sanśhayaṁ kṛiṣhṇa chhettum arhasyaśheṣhataḥ tvad-anyaḥ sanśhayasyāsya chhettā na hyupapadyate
Sanskrit Word Meanings
"O Krsna, you should altogether remove this doubt of mine, for there is no other remover of this doubt than you."
"O Krsna, you should totally eradicate this doubt of mine, for none other than yourself can be the dispeller of this doubt!"
"O Krishna, please completely dispel this doubt of mine, for it is not possible for anyone but You to do so."
"Please dispel this doubt of mine completely. But for You, O Krsna, no one else is capable of eradicating this doubt."
"My Lord! You are worthy to solve this doubt once and for all; there is no one else competent to do so, save Yourself."
"6.39 एतत् this? मे my? संशयम् doubt? कृष्ण O Krishna? छेत्तुम् to dispel? अर्हसि oughtest? अशेषतः completely? त्वत् than Thou? अन्यः another? संशयस्य of doubt? अस्य of this? छेत्ता dispeller? न not? हि verily? उपपद्यते is fit.Commentary There can be no better teacher than Thee for Thou art the omniscient Lord. Thou alone canst dispel this doubt. A Rishi (seer)? a Deva (god)? or a Muni (sage) will not be able to destroy this doubt."
ध्यानयोग (Dhyana Yoga), Verse 40
Verse 40 of 47
SANSKRIT TEXT
श्री भगवानुवाच पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते। नहि कल्याणकृत्कश्िचद्दुर्गतिं तात गच्छति।।6.40।।
TRANSLITERATION
śhrī bhagavān uvācha pārtha naiveha nāmutra vināśhas tasya vidyate na hi kalyāṇa-kṛit kaśhchid durgatiṁ tāta gachchhati
Sanskrit Word Meanings
"The Lord said, "Neither here in this world nor there in the next is there destruction for him. For no one who does good ever comes to an evil end.""
"The Blessed Lord said, "O Partha, there is certainly no ruin for him here or hereafter, for no one engaged in good meets with a deplorable end, my son!""
"The Blessed Lord said, "O Arjuna, neither in this world nor in the next will there be destruction for him; none, indeed, who does good, O my son, ever comes to grief.""
"The Bhagavat said, "O dear Partha! Neither in this world nor in the other is there destruction for him. Certainly, no one who performs an auspicious act ever comes to a grievous state.""
"Lord Shri Krishna replied: My beloved child! There is no destruction for him, either in this world or the next. No evil fate awaits him who treads the path of righteousness."
"6.40 पार्थ O Partha, न not, एव verily, इह here, न not, अमुत्र in the next world, विनाशः destruction, तस्य of him, विद्यते is, न not, हि verily, कल्याणकृत् he who does good, कश्चित् anyone, दुर्गतिम् bad state or grief, तात O My son, गच्छति goes.Commentary He who has not succeeded in attaining to perfection in Yoga in this birth will not be destroyed in this world or in the next world. Surely he will not take a birth lower than the present one. What will he attain, then? This is described by the Lord in verses 41, 42, 43 and 44. Tata: son. A disciple is regarded as a son."
ध्यानयोग (Dhyana Yoga), Verse 41
Verse 41 of 47
SANSKRIT TEXT
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः। शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते।।6.41।।
TRANSLITERATION
prāpya puṇya-kṛitāṁ lokān uṣhitvā śhāśhvatīḥ samāḥ śhuchīnāṁ śhrīmatāṁ gehe yoga-bhraṣhṭo’bhijāyate
Sanskrit Word Meanings
"He who has fallen away from Yoga is born again in the house of the pure and prosperous, having attained to the worlds of doers of good deeds and dwelled there for many long years."
"Attaining the worlds of the righteous and residing there for eternal years, the man who has fallen from Yoga is born in the house of the pious and prosperous."
"Having attained to the worlds of the righteous and having dwelt there for everlasting years, he who fell from Yoga is born in a house of the pure and wealthy."
"Having attained the worlds of those who perform pious acts, and having resided there for years of eternity, the one who has fallen from Yoga is born again in the house of the pure and wealthy."
"Having reached the worlds where the righteous dwell, and having remained there for many years, he who has strayed from the path of spirituality will be born again into the family of the pure, benevolent, and prosperous."
"6.41 प्राप्य having attained? पुण्यकृताम् of the righteous? लोकान् worlds? उषित्वा having dwelt? शाश्वतीः everlasting? समाः years? शुचीनाम् of the pure? श्रीमताम् of the wealty? गेहे in the house? योगभ्रष्टः one fallen from Yoga? अभिजायते is born.Commentary Yogabhrashta one who has fallen from Yoga? i.e.? one who was not able to attain perfection in Yoga? or one who climbed a certain height on the ladder of Yoga but fell down on account of lack of dispassion or slackness in the practice (by becoming a victim to Maya or his turbulent senses).The righteous Those who tread the path of truth? who do virtuous actions such as charity? Yajna? rituals? worship of the Lord? and who act in accordance with the prescribed rules of the scriptures.Everlasting years means only a considerably long period but not absolutely everlasting.The pure those who lead a pure? moral life those who have a pure heart (free from jealousy? hatred? pride? greed? etc.). (Cf.IX.20?21)"
ध्यानयोग (Dhyana Yoga), Verse 42
Verse 42 of 47
SANSKRIT TEXT
अथवा योगिनामेव कुले भवति धीमताम्। एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्।।6.42।।
TRANSLITERATION
atha vā yoginām eva kule bhavati dhīmatām etad dhi durlabhataraṁ loke janma yad īdṛiśham
Sanskrit Word Meanings
"Or he is born into a family of wise yogis. But such a birth in this world is rare."
"Or, he is born in the family of wise yogis. Such a birth is indeed more difficult to come by in the world."
"Or he is born in a family of even the wisest of yogis; verily, such a birth is very difficult to obtain in this world."
"Or, he is born nowhere else but in the family of the intelligent men of Yoga; for, this birth is more difficult to obtain in the world."
"Or, he may be born in the family of wise sages, though such a birth is indeed very difficult to obtain."
"6.42 अथवा or? योगिनाम् of Yogis? एव even? कुले in the family? भवति is born? धीमताम् of the wise? एतत् this?,हि verily? दुर्लभतरम् very difficult? लोके in the world? जन्म birth? यत् which? ईदृशम् like this.Commentary A birth in a family of wise Yogis is more difficult to obtain than the one mentioned in the preceding verse."
ध्यानयोग (Dhyana Yoga), Verse 43
Verse 43 of 47
SANSKRIT TEXT
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्। यतते च ततो भूयः संसिद्धौ कुरुनन्दन।।6.43।।
TRANSLITERATION
tatra taṁ buddhi-sanyogaṁ labhate paurva-dehikam yatate cha tato bhūyaḥ sansiddhau kuru-nandana
Sanskrit Word Meanings
"There, O Arjuna, he regains the disposition of mind that he had in his former body, and from there he strives even more for success in Yoga."
"There he becomes endowed with the wisdom acquired in the previous body, and he strives even more than before for perfection, O scion of the Kuru dynasty."
"Then he comes into contact with the knowledge acquired in his former body and strives even more for perfection, O Arjuna."
"There, in that life, he regains the link of mentality transmitted from his former body. Consequently, once again he strives for full success, O rejoicer of the Kurus!"
"Then, the experience acquired in his former life will revive, and with it, he will more eagerly strive for perfection than before."
"6.43 तत्र there? तम् that? बुद्धिसंयोगम् union with knowledge? लभते obtains? पौर्वदेहिकम् acired in his fomer body? यतते strives? च and? ततः than that? भूयः more? संसिद्धौ for perfection? कुरुनन्दन O son of the Kurus.Commentary When he takes a human body again in this world his previous exertions and practice in the path of Yoga are not wasted. They bear full fruit now? and hasten his moral and spiritual evolution.Our thoughts and actions are left in our subconscious minds in the form of subtle Samskaras or impressions. Our experiences in the shape of Samskaras? habits and tendencies are also stored up in our subconscious mind. These Samskaras of the past birth are revivified and reenergised in the next birth. The Samskaras of Yogic practices and meditation and the Yogic tendencies will compel the spiritual aspirant to strive with greater vigour than that with which he attempted in the former birth. He will endeavour more strenuously to get more spiritual experiences and to attain to higher planes of realisation than those acired in his previous birth."
ध्यानयोग (Dhyana Yoga), Verse 44
Verse 44 of 47
SANSKRIT TEXT
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः। जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते।।6.44।।
TRANSLITERATION
pūrvābhyāsena tenaiva hriyate hyavaśho ’pi saḥ jijñāsur api yogasya śhabda-brahmātivartate
Sanskrit Word Meanings
"By the power of his earlier practice, he is carried forward even against his will. Even though he is an enquirer about Yoga, he transcends the Sabda-Brahman, i.e., Prakṛti or matter."
"For, by that very past practice, he is carried forward even in spite of himself! Even a seeker of Yoga transcends the results of the performance of Vedic rituals!"
"By that same former practice, he is borne on in spite of himself. Even he who merely wishes to know Yoga goes beyond the Brahmanic word."
"Not being a master of himself, he is only dragged by that former practice (its mental impression); only a seeker of the knowledge of Yoga passes beyond what strengthens the [sacred] text."
"Unconsciously, he will return to the practices of his old life; thus, one who strives to attain spiritual consciousness is certainly superior to one who merely talks about it."
"6.44 पूर्वाभ्यासेन former practice? तेन by that? एव verily? ह्रियते is borne? हि indeed? अवशः helpless? अपि even? सः he? जिज्ञासुः he who wishes to know Yoga? अपि even? योगस्य of Yoga? शब्दब्रह्म wordBrahman? अतिवर्तते goes beyond.Commentary The man who fell from Yoga is carried to the goal which he intended to reach in his previous birth? by the force of the Samskaras of the practice of Yoga though he may not be conscious of them and even if he may not be willing to adopt the course of Yogic discipline on account of the force of some evil Karma. If he had not done any great evil action which could overwhelm his Yogic tendencies he will certainly continue his Yogic practices in this birth very vigorously through the force of the Yogic Samskaras created by his Yogic practices in his previous birth. If the force of the evil action is stronger? the Yogic tendencies will be overpowered or suppressed for some time. As soon as the fruits of the evil actions are exhausted? the force of the Yogic Samskaras will begin to manifest itself. He will start his Yogic practices vigorously and attain the final beatitude of life.Even an enirer in whom a desire for information about Yoga is kindled goes beyond the Brahmic word? i.e.? the Vedas. He rises superior to the performer of the Vedic rituals and ceremonies. He is beyond the entanglement of forms and ceremonies. He is not satisfied with mere ritualism. He thirsts for a satisfaction higher than that given by the sensual objects. He who simply wishes to know the nature of the principles of Yoga frees himself from the SabdaBrahma? i.e.? from the effects of the Vedic rituals and ceremonies. If this be the case of a simple enirer? how much more exalted should be the condition of a real practitioner or knower of Yoga or of one who is established in Nirvikalpa Samadhi He will be absolutely free from the effects of the Vedic rituals and ceremonies. He will enjoy the eternal bliss and the everlasting peace of the Eternal.An aspirant who is desirous of obtaining Moksha alone is not affected by the sin of nonperformance of action even if he renounces all the obligatory and optional or occasional duties. He goes beyond the word of Brahman (the scripture or the Vedas).When such is the case of an aspirant who is without any spiritual inclinations or Samskaras of the previous birth? how much more exalted will be the state of that student who has done Yogic practices in his previous birth? who has fallen from Yoga in his previous birth? and who has taken up Yoga in this birth? renouncing all the worldly activitiesImpelled by the strong desire for liberation he practises rigorous Sadhana in this birth. He is constrained? as it were? by the force of the good Samskaras of his previous birth to take to Yogic practices in spite of himself.In this verse the Lord lays stress on the fact that no effort in the practice of Yoga goes in vain. Even the smallest effor will have its effect sooner or later in this birth or another. Therefore there is no cause for disappointment even for the dullest type of spiritual aspirant."
ध्यानयोग (Dhyana Yoga), Verse 45
Verse 45 of 47
SANSKRIT TEXT
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः। अनेकजन्मसंसिद्धस्ततो याति परां गतिम्।।6.45।।
TRANSLITERATION
prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥ aneka-janma-sansiddhas tato yāti parāṁ gatim
Sanskrit Word Meanings
"But the yogi, striving earnestly, cleansed of all his stains and perfected through many births, reaches the supreme state."
"However, the yogi, applying himself assiduously, becoming purified from sin and attaining perfection through many births, they achieve the highest Goal."
"But the Yogi who strives assiduously, purified of sins and perfected gradually over many births, reaches the highest goal."
"After that, the assiduous man of Yoga, having his sins completely cleansed and being perfected through many births, reaches the Supreme Goal."
"Then, after many lives of earnest striving and absolution of sins, the student of spirituality attains perfection and reaches the Supreme."
"6.45 प्रयत्नात् with assiduity? यतमानः striving? तु but? योगी the Yogi? संशुद्धकिल्बिषः purified from sins? अनेकजन्मसंसिद्धः perfected through many births? ततः then? याति reaches? पराम् the highest? गतिम् path.Commentary He gains experiences little by little in the course of many births and eventually attains to perfection. Then he gets the knowledge of the Self and attains to the final beatitude of life."
ध्यानयोग (Dhyana Yoga), Verse 46
Verse 46 of 47
SANSKRIT TEXT
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः। कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन।।6.46।।
TRANSLITERATION
tapasvibhyo ’dhiko yogī jñānibhyo ’pi mato ’dhikaḥ karmibhyaśh chādhiko yogī tasmād yogī bhavārjuna
Sanskrit Word Meanings
"Greater than the ascetics, greater than those who possess knowledge, greater than the ritualists is the Yogin. Therefore, O Arjuna, become a Yogin."
"A yogi is higher than those of austerity; they are considered higher even than those of knowledge. The yogi is also higher than those of action. Therefore, O Arjuna, become a yogi."
"The yogi is thought to be superior to the ascetics, even superior to those who have knowledge obtained through the study of scriptures; he is also superior to men of action; therefore, be thou a yogi, O Arjuna."
"The person of Yoga is superior to the persons of austerities and is considered superior even to the persons of knowledge; and the person of Yoga is superior to the persons of action. Therefore, O Arjuna! you should become a person of Yoga."
"The wise person is superior to the ascetic, the scholar, and the man of action; therefore, be thou a wise person, O Arjuna!"
"6.46 तपस्विभ्यः than ascetics? अधिकः superior? योगी the Yogi? ज्ञानिभ्यः than the wise? अपि even? मतः thought? अधिकः superior? कर्मिभ्यः than the men of action? च and? अधिकः superior? योगी the Yogi? तस्मात् therefore? योगी a Yogi? भव be? अर्जुन O Arjuna.Commentary Tapasvi One who observes the austerities of speech? mind and body prescribed in chapter XVII. 14? 15 and 16.Jnani One who has a knowledge of the scriptures (an indirect knowledge or theoretical knowledge of the Self).Karmi He who performs the Vedic rituals.To all these the Yogi is superior? for he has the direct knowledge of the Self through intuition or direct cognition through Nirvikalpa Samadhi. (Cf.V.2XII.12XIII.24)"
ध्यानयोग (Dhyana Yoga), Verse 47
Verse 47 of 47
SANSKRIT TEXT
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना। श्रद्धावान्भजते यो मां स मे युक्ततमो मतः।।6.47।।
TRANSLITERATION
yoginām api sarveṣhāṁ mad-gatenāntar-ātmanā śhraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ
Sanskrit Word Meanings
"He who, with faith, worships Me, and whose innermost self is fixed in Me, I consider him to be the greatest of the Yogins."
"Even among all the yogis, he who adores Me with his mind fixed on Me and with faith is considered by Me to be the best of the yogis."
"And among all the Yogis, he who, full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devoted."
"He who has faith and serves Me with his inner self devoted to Me, is considered by Me to be the best of all yogis."
"I look upon him as the best of mystics, who, full of faith, worships Me and abides in Me."
"6.47 योगिनाम् of Yogis? अपि even? सर्वेषाम् of all? मद्गतेन merged in Me? अन्तरात्मना with inner Self? श्रद्धावान् endowed with faith? भजते worships? यः who? माम् Me? सः he? मे to Me? युक्ततमः most devout? मतः is deemed.Commentary Among all Yogis He who worships Me? the Absolute? is superior to those who worship the lesser gods such as the Vasus? Rudra? Aditya? etc.The inner self merged in Me The mind absorbed in Me? (Cf.VI.32)?(This chapter is known by the names Atmasamyama Yoga and Adhyatma Yoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the sixth discourse entitledThe Yoga of Meditation."