Dhyāna Yoga

श्रीभगवानुवाच। अनाश्रितः कर्मफलं कार्यं कर्म करोति यः। स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥

śrībhagavānuvāca anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ sa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ

He who, regardless of the fruit of actions, performs the actions which ought to be performed, is the devotee and renouncer not he who discards the (sacred) fires, nor he who performs no acts.

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव। न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥

yaṃ saṃnyāsamiti prāhuryogaṃ taṃ viddhi pāṇḍava na hyasaṃnyastasaṅkalpo yogī bhavati kaścana

Know, O son of Pāṇḍu! that what is called renunciation is devotion for nobody becomes a devotee who has not renounced (all) fancies. To the sage who wishes to rise to devotion

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते। योगारूढस्य तस्यैव शमः कारणमुच्यते ॥

ārurukṣormuneryogaṃ karma kāraṇamucyate yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate

action is said to be a means and to him when he has risen to devotion tranquillity is said to be a means. When one does not attach oneself to objects of sense

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते। सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥

yadā hi nendriyārtheṣu na karmasvanuṣajjate sarvasaṅkalpasaṃnyāsī yogārūḍhastadocyate

nor to action renouncing all fancies then is one said to have risen to devotion.

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥

uddharedātmanātmānaṃ nātmānamavasādayet ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ

(A man) should elevate his self by his self he should not debase his self for even (a man's) own self is his friend, (a man's) own self is also his enemy. To him who has subjugated his self by his self

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥

bandhurātmātmanastasya yenātmaivātmanā jitaḥ anātmanastu śatrutve vartetātmaiva śatruvat

his self is a friend but to him who has not restrained his self, his own self behaves inimically, like an enemy. The self of one who has subjugated his self and is tranquil is absolutely concentrated (on itself)

जितात्मनः प्रशान्तस्य परमात्मा समाहितः। शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥

jitātmanaḥ praśāntasya paramātmā samāhitaḥ śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ

in the midst of cold and heat pleasure and pain as well as honour and dishonour.

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥

jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ

The devotee whose self is contented with knowledge and experience who is unmoved who has restrained his senses and to whom a sod a stone and gold are alike is said to be devoted. And he is esteemed highest who thinks alike about well-wishers

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु। साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥

suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate

friends and enemies and those who are indifferent

योगी युञ्जीत सततमात्मानं रहसि स्थितः। एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥

yogī yuñjīta satatamātmānaṃ rahasi sthitaḥ ekākī yatacittātmā nirāśīraparigrahaḥ

and those who take part with both sides and those who are objects of hatred and relatives as well as about the good and the sinful. A devotee should constantly devote his self to abstraction, remaining in a secret place, alone, with his mind and self restrained, without expectations, and without belongings.

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः। नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥

śucau deśe pratiṣṭhāpya sthiramāsanamātmanaḥ nātyucchritaṃ nātinīcaṃ cailājinakuśottaram

Fixing his seat firmly in a clean place not too high nor too low and covered over with a sheet of cloth a deerskin and (blades of) Kuśa (grass),—and there seated on (that) seat

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः। उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥

tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ upaviśyāsane yuñjyādyogamātmaviśuddhaye

fixing his mind exclusively on one point with the workings of the mind and senses restrained he should practice devotion for purity of self.

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः। सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥

samaṃ kāyaśirogrīvaṃ dhārayannacalaṃ sthiraḥ samprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan

Holding his body head

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः। मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥

praśāntātmā vigatabhīrbrahmacārivrate sthitaḥ manaḥ saṃyamya maccitto yukta āsīta matparaḥ

and neck even and unmoved, (remaining) steady looking at the tip of his own nose and not looking about in (all) directions with a tranquil self devoid of fear and adhering to the rules of Brahmacārins he should restrain his mind and (concentrate it) on me and sit down engaged in devotion regarding me as his final goal.

युञ्जन्नेवं सदात्मानं योगी नियतमानसः। शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥

yuñjannevaṃ sadātmānaṃ yogī niyatamānasaḥ śāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigacchati

Thus constantly devoting his self to abstraction, a devotee whose mind is restrained, attains that tranquillity which culminates in final emancipation, and assimilation with me.

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः। न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥

nātyaśnatastu yogo.asti na caikāntamanaśnataḥ na cātisvapnaśīlasya jāgrato naiva cārjuna

Devotion is not his, O Arjuna ! who eats too much, nor his who cats not at all not his who is addicted to too much sleep nor his who is (ever) awake. That devotion which destroys (all) misery is his

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु। युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥

yuktāhāravihārasya yuktaceṣṭasya karmasu yuktasvapnāvabodhasya yogo bhavati duḥkhahā

who takes due food and exercise who toils duly in all works and who sleeps and awakes (in) due (time). When (a man's) mind well restrained becomes steady upon the self alone

यदा विनियतं चित्तमात्मन्येवावतिष्ठते। निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥

yadā viniyataṃ cittamātmanyevāvatiṣṭhate niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā

then he being indifferent to all objects of desire

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥

yathā dīpo nivātastho neṅgate sopamā smṛtā yogino yatacittasya yuñjato yogamātmanaḥ

is said to be devoted. As a light standing in a windless (place) flickers not that is declared to be the parallel for a devotee whose mind is restrained and who devotes his self to abstraction. That (mental condition)

यत्रोपरमते चित्तं निरुद्धं योगसेवया। यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥

yatroparamate cittaṃ niruddhaṃ yogasevayā yatra caivātmanātmānaṃ paśyannātmani tuṣyati

in which the mind restrained by practice of abstraction ceases to work in which too, one seeing the self by the self, is pleased in the self

सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम्। वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥

sukhamātyantikaṃ yattad buddhigrāhyamatīndriyam vetti yatra na caivāyaṃ sthitaścalati tattvataḥ

in which one experiences that infinite happiness which transcends the senses, and which can be grasped by the understanding only and adhering to which, one never swerves from the truth

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः। यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥

yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ yasminsthito na duḥkhena guruṇāpi vicālyate

acquiring which, one thinks no other acquisition higher than it and adhering to which, one is not shaken off even by great misery

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्। स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥

taṃ vidyād duḥkhasaṃyogaviyogaṃ yogasaṃjñitam sa niścayena yoktavyo yogo.anirviṇṇacetasā

that should be understood to be called devotion in which there is a severance of all connexion with pain. That devotion should be practised with steadiness and with an undesponding heart. Abandoning without exception all desires which are produced from fancies

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः। मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥

saṅkalpaprabhavānkāmāṃstyaktvā sarvānaśeṣataḥ manasaivendriyagrāmaṃ viniyamya samantataḥ

and restraining the whole group of the senses on all sides by the mind only

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया। आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥

śanaiḥ śanairuparamed buddhyā dhṛtigṛhītayā ātmasaṃsthaṃ manaḥ kṛtvā na kiñcidapi cintayet

one should by slow steps become quiescent with a firm resolve coupled with courage and fixing his mind upon the self, should think of nothing.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्। ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥

yato yato niścarati manaścañcalamasthiram tatastato niyamyaitadātmanyeva vaśaṃ nayet

Wherever the active and unsteady mind breaks forth, there one should ever restrain it, and fix it steadily on the self alone. The highest happiness comes to such a devotee whose mind is fully tranquil in whom the quality of passion has been suppressed

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्। उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥

praśāntamanasaṃ hyenaṃ yoginaṃ sukhamuttamam upaiti śāntarajasaṃ brahmabhūtamakalmaṣam

who is free from sin and who is become (one with) the Brahman .

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः। सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥

yuñjannevaṃ sadātmānaṃ yogī vigatakalmaṣaḥ sukhena brahmasaṃsparśamatyantaṃ sukhamaśnute

Thus constantly devoting his self to abstraction, a devotee, freed from sin, easily obtains that supreme happiness—contact with the Brahman. He who has devoted his self to abstraction by devotion looking alike on everything

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि। ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥

sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani īkṣate yogayuktātmā sarvatra samadarśanaḥ

sees the self abiding in all beings and all beings in the self. To him who sees me in everything

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति। तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥

yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati

and everything in me I am never lost and he is not lost to me.

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः। सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥

sarvabhūtasthitaṃ yo māṃ bhajatyekatvamāsthitaḥ sarvathā vartamāno.api sa yogī mayi vartate

The devotee who worships me abiding in all beings holding that all is one lives in me however he may be living. That devotee

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन। सुखं वा यदि वा दुःखं स योगी परमो मतः ॥

ātmaupamyena sarvatra samaṃ paśyati yo.arjuna sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ

O Arjuna! is deemed to be the best who looks alike on pleasure or pain

अर्जुन उवाच। योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन। एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥

arjuna uvāca yo.ayaṃ yogastvayā proktaḥ sāmyena madhusūdana etasyāhaṃ na paśyāmi cañcalatvātsthitiṃ sthirām

whatever it may be in all (creatures) comparing. all with his own (pleasure or pain). I cannot see, O destroyer of Madhu! (how) the sustained existence (is to be secured) of this devotion by means of equanimity which you have declared-in consequence of fickleness. For O Kṛṣṇa ! the mind is fickle

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्। तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥

cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram

boisterous strong and obstinate and I think that to restrain it is as difficult as (to restrain) the wind.

श्रीभगवानुवाच। असंशयं महाबाहो मनो दुर्निग्रहं चलम्। अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥

śrībhagavānuvāca asaṃśayaṃ mahābāho mano durnigrahaṃ calam abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate

Doubtless, O you of mighty arms! the mind is difficult to restrain, and fickle. Still, O son of Kuntī ! it may be restrained by constant practice and by indifference (to worldly objects). It is my belief

असंयतात्मना योगो दुष्प्राप इति मे मतिः। वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥

asaṃyatātmanā yogo duṣprāpa iti me matiḥ vaśyātmanā tu yatatā śakyo.avāptumupāyataḥ

that devotion is hard to obtain for one who does not restrain his self. But by one who is self-restrained and assiduous it can be obtained through (proper) expedients.

अर्जुन उवाच। अयतिः श्रद्धयोपेतो योगाच्चलितमानसः। अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥

arjuna uvāca ayatiḥ śraddhayopeto yogāccalitamānasaḥ aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati

What is the end of him O Kṛṣṇa! who does not attain the consummation of his devotion being not assiduous and having a mind shaken off from devotion, (though) full of faith? Does he fallen from both (paths)

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति। अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥

kaccinnobhayavibhraṣṭaśchinnābhramiva naśyati apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi

go to ruin like a broken cloud being

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः। त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥

etanme saṃśayaṃ kṛṣṇa chettumarhasyaśeṣataḥ tvadanyaḥ saṃśayasyāsya chettā na hyupapadyate

O you of mighty arms! without support and deluded on the path (leading) to the Brahman? Be pleased, O Kṛṣṇa! to entirely destroy this doubt of mine, for none else than you can destroy this doubt.

श्रीभगवानुवाच। पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते। न हि कल्याणकृत्कश्चिद् दुर्गतिं तात गच्छति ॥

śrībhagavānuvāca pārtha naiveha nāmutra vināśastasya vidyate na hi kalyāṇakṛtkaścid durgatiṃ tāta gacchati

O son of Pṛthā! neither in this world nor the next, is ruin for him for, O dear friend! none who performs good (deeds) comes to an evil end.

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः। शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥

prāpya puṇyakṛtāṃ lokānuṣitvā śāśvatīḥ samāḥ śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo.abhijāyate

He who is fallen from devotion attains the worlds of those who perform meritorious acts dwells (there) for many a year

अथवा योगिनामेव कुले भवति धीमताम्। एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥

athavā yogināmeva kule bhavati dhīmatām etaddhi durlabhataraṃ loke janma yadīdṛśam

and is afterwards born into a family of holy and illustrious men. Or he is even born into a family of talented devotees for such a birth as that in this world is more difficult to obtain.

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्। यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥

tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam yatate ca tato bhūyaḥ saṃsiddhau kurunandana

There he comes into contact with the knowledge which belonged to him in his former body

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः। जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥

pūrvābhyāsena tenaiva hriyate hyavaśo.api saḥ jijñāsurapi yogasya śabdabrahmātivartate

and then again O descendant of Kuru ! he works for perfection. For even though reluctant he is led away by the self-same former practice and although he only wishes to learn devotion he rises above the (fruits of action laid down in the) divine word. But the devotee working with great efforts

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः। अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥

prayatnādyatamānastu yogī saṃśuddhakilbiṣaḥ anekajanmasaṃsiddhastato yāti parāṃ gatim

and cleared of his sins attains perfection after many births and then reaches the supreme goal.

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः। कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥

tapasvibhyo.adhiko yogī jñānibhyo.api mato.adhikaḥ karmibhyaścādhiko yogī tasmādyogī bhavārjuna

The devotee is esteemed higher than the performers of penances, higher even than the men of knowledge, and the devotee is higher than the men of action therefore

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना। श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥

yogināmapi sarveṣāṃ madgatenāntarātmanā śraddhāvānbhajate yo māṃ sa me yuktatamo mataḥ

O Arjuna! become a devotee. And even among all devotees he who being full of faith worships me with his inmost self intent on me is esteemed by me to be the most devoted.