श्रीभगवानुवाच।
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥
Translation · English
6.1 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.
6.2 That which is called Sannyasa (Jnana Yoga), know that to be Yoga (Karma Yoga), O Arjuna. For (among Karma Yogins) no one whose delusive identification of the body with the self is not abandoned, becomes a true Karma Yogin.
6.3 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, tranillity is said to be the means.
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥
Translation · English
6.4 For, when one loses attachment for the things of the senses and to actions, then has the abandoned all desires and is said to have climbed the heights of Yoga.
6.5 One should raise the self by his own mind and not allow the self to sink; for the mind alone is the friend of the self, and the mind alone is the foe of the slef.
जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥
Translation · English
6.7 Of him whose mind is conered and who is serene, the great self is well secured in heat and cold, in pleasure and pain, and in honour and dishonour.
6.8 The Yogin whose mind is content with knowledge of the self and also of knowledge of the difference of the self from Prakrti, who is established in the self, whose senses are subdued and to whom earth, stone and gold seem all alike, is called integrated.
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥
Translation · English
6.9 He who regards with an eal eye well-wishers, friends, foes, the indifferent, neutrals, the hateful, the relations, and even the good and the sinful - he excels.
6.10 The Yogin should constantly fix his mind on Yoga, remaining in a solitary place all alone, controlling his thought and mind, free from desire and sense of possession.
6.11 Having established for himself, in a clean spot, a firm seat, which is neither too hight nor too low, and covering it with cloth, deer-skin and Kusa grass in the reverse order -
6.12 There, sitting on the seat, with the mind concentrated and holding the mind and senses in check, he should practise Yoga for the purification of the self.
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥
Translation · English
6.16 Yoga is not for him who over-eats, nor for him who fasts excessively; not for him, O Arjuna, who sleeps too much, nor for him who stays awake too long.
6.17 Yoga becomes the destroyer of sorrows to him who is temperate in food and recreation, who is temperate in actions, who is temperate in sleep and wakefulness.
सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम्।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥
Translation · English
6.21 Where one knows that infinite happiness which can be grasped by the intellect but is beyond the grasp of the senses, wherein established one swerves not from that condition;
तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥
Translation · English
6.23 Know this deliverance from association with misery to be Yoga. This Yoga must be practised with determination and with a mind free from despondency.
6.25 Little by little one should withdraw oneself from the 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.
6.27 For supreme happiness comes to the Yogin whose mind is at peace, who is free of evil, from whom the Rajas has departed, and who has become the Brahman.
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।
सुखं वा यदि वा दुःखं स योगी परमो मतः ॥
Translation · English
6.32 He who, by reason of the similarity of selves everywhere, sees the pleasure or pain as the same everywhere - that Yogin, O Arjuna, is deemed as the nighest.
6.33 Arjuna said This Yoga of eality, which has been declared by You, O Krsna, I do not see that it can be steady because of the fickleness of the mind.
6.35 The Lord said The mind is hard to subdue and fickle, no doubt, O mighty-armed one, but , O son of Kunti, by practice and by the exercise of dispassion it can be brought under control.
6.36 In my opinion Yoga is hard to attain by a person of unrestrained mind. However, it can be attained through right means by him, who strives for it and has a subdued mind.
6.37 Arjuna said If a person, who is possessed of faith but has put in only inadeate effort, finds his mind wandering away from Yoga, and then fails to attain perfection - what way does he go, O Krsna?
श्रीभगवानुवाच।
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।
न हि कल्याणकृत्कश्चिद् दुर्गतिं तात गच्छति ॥
Translation · English
6.40 The Lord said Neither here (in this world) nor there (in the next), Arjuna, is there destruction for him. For, no one who does good ever comes to an evil end.
6.41 He who has fallen away from Yoga is born again in the house of the pure and prosperous after having attained to the worlds of doers of good deeds and dwelt there for many long years.
6.44 By the power of his earlier practice, he is carried forward even against his will. Even though he is an enirer about Yoga, he transcends the Sabda-brahman i.e., Prakrti or matter.
6.46 Greater than the austere, greater than those who possess knowledge, greater than the ritualists is the Yogin. Therefore, O Arjuna, become a Yogin.
श्रीभगवानुवाच। अनाश्रितः कर्मफलं कार्यं कर्म करोति यः। स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥
6.1 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.
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव। न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥
6.2 That which is called Sannyasa (Jnana Yoga), know that to be Yoga (Karma Yoga), O Arjuna. For (among Karma Yogins) no one whose delusive identification of the body with the self is not abandoned, becomes a true Karma Yogin.
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते। योगारूढस्य तस्यैव शमः कारणमुच्यते ॥
6.3 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, tranillity is said to be the means.
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते। सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥
6.4 For, when one loses attachment for the things of the senses and to actions, then has the abandoned all desires and is said to have climbed the heights of Yoga.
उद्धरेदात्मनात्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥
6.5 One should raise the self by his own mind and not allow the self to sink; for the mind alone is the friend of the self, and the mind alone is the foe of the slef.
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥
6.6 The mind is the friend of him by whom the mind has been conered. But for him whose mind is not conered, the mind, like an enemy, remains hostile.
जितात्मनः प्रशान्तस्य परमात्मा समाहितः। शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥
6.7 Of him whose mind is conered and who is serene, the great self is well secured in heat and cold, in pleasure and pain, and in honour and dishonour.
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥
6.8 The Yogin whose mind is content with knowledge of the self and also of knowledge of the difference of the self from Prakrti, who is established in the self, whose senses are subdued and to whom earth, stone and gold seem all alike, is called integrated.
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु। साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥
6.9 He who regards with an eal eye well-wishers, friends, foes, the indifferent, neutrals, the hateful, the relations, and even the good and the sinful - he excels.
योगी युञ्जीत सततमात्मानं रहसि स्थितः। एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥
6.10 The Yogin should constantly fix his mind on Yoga, remaining in a solitary place all alone, controlling his thought and mind, free from desire and sense of possession.
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः। नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥
6.11 Having established for himself, in a clean spot, a firm seat, which is neither too hight nor too low, and covering it with cloth, deer-skin and Kusa grass in the reverse order -
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः। उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥
6.12 There, sitting on the seat, with the mind concentrated and holding the mind and senses in check, he should practise Yoga for the purification of the self.
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः। सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥
6.13 Holding the trunk, head and neck erect, motionless and steady, gazing at the tip of the nose, and looking not in any direction;
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः। मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥
6.14 Serene and fearless, firm in the vow of celibacy, holding the mind in check and fixing the thought on Me, he should sit in Yoga, intent on Me.
युञ्जन्नेवं सदात्मानं योगी नियतमानसः। शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥
6.15 Ever applying his mind in this way, the Yogin of controlled mind, attains the peace which is the summit of beatitude and which abides in Me.
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः। न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥
6.16 Yoga is not for him who over-eats, nor for him who fasts excessively; not for him, O Arjuna, who sleeps too much, nor for him who stays awake too long.
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु। युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥
6.17 Yoga becomes the destroyer of sorrows to him who is temperate in food and recreation, who is temperate in actions, who is temperate in sleep and wakefulness.
यदा विनियतं चित्तमात्मन्येवावतिष्ठते। निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥
6.18 When the subdued mind rests on the self alone, then, free of all yearning for objects of desire, one is said to be fit for Yoga.
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥
6.19 'A lamp does not flicker in a windless place' - that is the simile employed for the subdued mind of a Yogin who practises Yoga.
यत्रोपरमते चित्तं निरुद्धं योगसेवया। यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥
6.20 Where the mind, controlled by the practice of Yoga, rests and where seeing the self by the self one is delighted by the self only;
सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम्। वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥
6.21 Where one knows that infinite happiness which can be grasped by the intellect but is beyond the grasp of the senses, wherein established one swerves not from that condition;
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः। यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥
6.22 Which, having gained, one holds there is no greater gain beyond it; wherein established, one is not moved even by the heaviest sorrow -
तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्। स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥
6.23 Know this deliverance from association with misery to be Yoga. This Yoga must be practised with determination and with a mind free from despondency.
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः। मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥
6.24 Renouncing entirely all desires born of volition and restraining the mind from all the senses on all sides;
शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया। आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥
6.25 Little by little one should withdraw oneself from the 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.
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्। ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥
6.26 Wherever the fickle and unsteady mind wanders, he should subdue it then and there bring it back under the control of the self alone.
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्। उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥
6.27 For supreme happiness comes to the Yogin whose mind is at peace, who is free of evil, from whom the Rajas has departed, and who has become the Brahman.
युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः। सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥
6.28 Thus devoting himself to the Yoga of the self, freed from impurities, the Yogin easily attains the supreme bliss of contact with the Brahman.
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि। ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥
6.29 He whose mind is fixed in Yoga sees eality everywhere; he sees his self as abiding in all beings and all beings in his self.
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति। तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥
6.30 To him who sees Me in every self and sees every self in Me - I am not lost to him and he is not lost to Me.
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः। सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥
6.31 The Yogin who, fixed in oneness, worships Me dwelling in all beings - he abides in Me, howsoever he may live.
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन। सुखं वा यदि वा दुःखं स योगी परमो मतः ॥
6.32 He who, by reason of the similarity of selves everywhere, sees the pleasure or pain as the same everywhere - that Yogin, O Arjuna, is deemed as the nighest.
अर्जुन उवाच। योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन। एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥
6.33 Arjuna said This Yoga of eality, which has been declared by You, O Krsna, I do not see that it can be steady because of the fickleness of the mind.
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्। तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥
6.34 For the mind is fickle, O Krsna, impetuous, powerful and stubborn. I think that restraint of it is as difficult as that of the wind.
श्रीभगवानुवाच। असंशयं महाबाहो मनो दुर्निग्रहं चलम्। अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥
6.35 The Lord said The mind is hard to subdue and fickle, no doubt, O mighty-armed one, but , O son of Kunti, by practice and by the exercise of dispassion it can be brought under control.
असंयतात्मना योगो दुष्प्राप इति मे मतिः। वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥
6.36 In my opinion Yoga is hard to attain by a person of unrestrained mind. However, it can be attained through right means by him, who strives for it and has a subdued mind.
अर्जुन उवाच। अयतिः श्रद्धयोपेतो योगाच्चलितमानसः। अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥
6.37 Arjuna said If a person, who is possessed of faith but has put in only inadeate effort, finds his mind wandering away from Yoga, and then fails to attain perfection - what way does he go, O Krsna?
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति। अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥
Swami Adidevananda did not comment on this sloka
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः। त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥
6.39 You should altogether remove this doubt of mine, O Krsna, for there is no other remover of this doubt thanYou.
श्रीभगवानुवाच। पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते। न हि कल्याणकृत्कश्चिद् दुर्गतिं तात गच्छति ॥
6.40 The Lord said Neither here (in this world) nor there (in the next), Arjuna, is there destruction for him. For, no one who does good ever comes to an evil end.
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः। शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥
6.41 He who has fallen away from Yoga is born again in the house of the pure and prosperous after having attained to the worlds of doers of good deeds and dwelt there for many long years.
अथवा योगिनामेव कुले भवति धीमताम्। एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥
6.42 Or he is born in a family of wise Yogins. But such a birth in this world is rarer to get.
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्। यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥
6.43 There he regains the disposition of mind which he had in his former body, O Arjuna, and from there he strives much more for success inYoga.
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः। जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥
6.44 By the power of his earlier practice, he is carried forward even against his will. Even though he is an enirer about Yoga, he transcends the Sabda-brahman i.e., Prakrti or matter.
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः। अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥
6.45 But the Yogin striving earnestly, cleansed of all his stains, and perfected through many births, reaches the supreme state.
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः। कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥
6.46 Greater than the austere, greater than those who possess knowledge, greater than the ritualists is the Yogin. Therefore, O Arjuna, become a Yogin.
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना। श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥
6.47 He who with faith worships Me, whose inmost self is fixed in Me, I consider him as the greatest of the Yogins.