Chapter 6. Dhyana-yoga: The Path of Meditation
श्रीभगवानुवाच ।
अनाश्रितः कर्म्मफलं कार्य्यं कर्म्म करोति यः ।
स सन्न्यासी च योगी च न निरग्निर्न चाक्रियः ॥१॥
śrī-bhagavān uvācha॥
anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ
sa sannyāsī cha yogī cha na niragnir na chākriyaḥ [1]
sri-bhagavan uvacha–The Supreme Lord said: yah–That person who; karoti–performs; karyam–compulsory; karma–scripturally enjoined actions; anasritah–without expectation; karma-phalam–of the fruits of action; sah cha–he is; sannyasi–a sannyasi, one who has given up all for the Lord; yogi cha–and he is a yogi, one in union with the Lord. na niragnih–A sannyasi is not one who merely renounces the fire sacrifice (agnihotra yajna) and other prescribed duties; na cha akriyah–nor is a yogi one who merely renounces physical activities. [1]
Translation:
1 The Supreme Lord said: Know a genuine sannyasi and yogi as one who, without expectation of the fruits of his actions, performs his duties as prescribed by the scriptures. One is not a sannyasi merely by renouncing the performance of the fire sacrifice and other prescribed duties, and one is not a yogi merely by becoming physically inactive.
यं सन्न्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।
न ह्यसन्न्यस्तसङ्कल्पो योगी भवति कश्चन ॥२॥
yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava
na hy asannyasta-saṅkalpo yogī bhavati kaśchana [2]
(he) pandavah–O Arjuna; yam–that which; (sudhiyah)–the learned; prahuh–call; sannyasam iti–sannyas, complete renunciation; viddhi–you should know; tam (eva) yogam–as yoga; hi–since; asannyasta-sankalpah–without renunciation of fruitive attachment (the basis of niskam karma-yoga); na kaschana–no one; bhavati–can be; yogi–a yogi. [2]
Translation:
2 O Arjuna, that which is known as sannyas (complete renunciation) you should know to be yoga, since without renouncing fruitive desire no one can be a yogi.
आरुरुक्षोर्मुनेर्योगं कर्म्म कारणमुच्यते ।
योगारूढस्य तस्यैव शमः कारणमुच्यते ॥३॥
ārurukṣor muner yogaṁ karma kāraṇam uchyate
yogārūḍhasya tasyaiva śamaḥ kāraṇam uchyate [3]
muneh–For the yoga practitioner; aruruksoh–desirous of ascending; yogam–to steady yoga meditation; (tad arohe)–in the ascent of yoga; karma–action; uchyate–is said; karanam–to be the means. tasya eva yoga-arudhasya–For that person accomplished in yoga, that is, when he has achieved meditation; samah–renunciation of all action; uchyate–is described; karanam–as the means. [3]
Translation:
3 For the yoga practitioner desirous of attaining steady yoga meditation, action is said to be the means. When he has achieved yoga meditation, renunciation of all action is said to be the means of remaining in meditation.
यदा हि नेन्द्रियार्थेषु न कर्म्मस्वनुषज्जते ।
सर्व्वसङ्कल्पसन्न्यासी योगारूढस्तदोच्यते ॥४॥
yadā hi nendriyārtheṣu na karmasv anuṣajjate
sarva-saṅkalpa-sannyāsī yogārūḍhas tadochyate [4]
yada hi–When; (yogi)–the yoga practitioner; na anusajjate–does not become attached; indriya-arthesu–to the objects of the senses — sound, touch, form, taste, and smell; na (anusajjate) karmasu (cha)–and does not become attached to action in pursuit of their enjoyment; sarva-sankalpa-sannyasi (cha bhavati)–and renounces all thoughts of enjoyment; tada–then; uchyate yoga-arudhah–he is said to have attained to yoga. [4]
Translation:
4 When the yoga practitioner does not become attached to the objects of the senses, and to any action in pursuit of their enjoyment, and renounces all thoughts of enjoyment, then he is said to have attained to yoga.
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥५॥
uddhared ātmanātmānaṁ nātmānam avasādayet
ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ [5]
atmanam–The living being; uddharet–must be delivered from the bondage of the material world; atmana–by the (detached) mind; atmanam–and the living being; na avasadayet–must not be made to fall down into the bondage of the material world; (atmana)–by the mind (enchanted by sense objects); hi–since; atma eva–this very mind; bandhuh–is the friend; atmanah–of the living being; atma eva–and this very mind; ripuh–is the enemy; atmanah–of the living being. [5]
Translation:
5 One must elevate himself by the mind, not degrade himself by the mind; for the mind is sometimes the friend of the living being, and in another situation that very mind is his enemy.
बन्धुरात्मात्मनस्तस्य येनैवात्मात्मना जितः ।
अनात्मनस्तु शत्रुत्वे वर्त्तेतात्मैव शत्रुवत् ॥६॥
bandhur ātmātmanas tasya yenaivātmātmanā jitaḥ
anātmanas tu śatrutve vartetātmaiva śatruvat [6]
yena atmana–For one by whom; atma–the mind; jitah–has been subjugated; tasya atmanah–that person’s; atma eva–very mind; bandhuh–is a friend; tu–but; anatmanah–for a person of uncontrolled mind; atma eva–that very mind; varteta–is engaged; satrutve–in disservice; satruvat–like an enemy. [6]
Translation:
6 For one who has conquered the mind, his mind is his friend. For one unable to control the mind, his mind works against him like an enemy.
जितात्मनः प्रशान्तस्य परमात्मा समाहितः ।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥७॥
jitātmanaḥ praśāntasya param ātmā samāhitaḥ
śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ [7]
sita-usna-sukha-duhkhesu–In cold and heat, happiness and unhappiness; tatha mana-apamanayoh–and in honour and dishonour; atma–the mind; prasantasya–of the peaceful (without attraction and aversion); jitatmanah–yogi who has conquered the mind; (bhavet)–is; param samahitah–in perfect samadhi. [7]
Translation:
7 The yogi who has conquered the mind remains deeply absorbed in yogic trance, peaceful, and undisturbed by cold and heat, happiness and unhappiness, or honour and dishonour.
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः ।
युक्त इत्युच्यते योगी समलोष्ट्राश्मकाञ्चनः ॥८॥
jñāna-vijñāna-tṛptātmā kūṭastho vijitendriyaḥ
yukta ity uchyate yogī sama-loṣṭrāśma-kāñchanaḥ [8]
yogi–The yogi; jnana-vijnana-trpta-atma–satisfied in his heart by scriptural knowledge as well as realisation; kuta-sthah–situated in the one unchanging spiritual nature; vijita-indriyah–sense-controlled; sama-lostra-asma-kanchanah–and of equal vision for earth, stone, and gold; uchyate–is said; yuktah iti–to have attained yoga. [8]
Translation:
8 One who is always satisfied within by both knowledge and realisation, who is always fixed in his spiritual nature, who is sense-controlled, and who has the vision of equality for a clod of earth, a rock, or gold — it is said that such a person has attained yoga.
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥९॥
suhṛn-mitrāry-udāsīna-madhyastha-dveṣya-bandhuṣu
sādhuṣv api cha pāpeṣu sama-buddhir viśiṣyate [9]
sama-buddhih–One of equipoised intelligence; suhrt-mitra-ari-udasina-madhya-stha-dvesya-bandhusu–towards a well-wisher, a friend, an enemy, an indifferent person, a mediator, a hateful person, a relative; sadhusu–a saintly person; papesu cha api–and a sinner, too; visisyate–such a yogi is well-qualified. [9]
Translation:
9 Such an eminent yogi has the vision of equality towards a well-wisher, a friend, an enemy, an indifferent person, a mediator, a hateful person, a relative, a saint, and a sinner.
योगी युञ्जीत सततमात्मानं रहसि स्थितः ।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥१०॥
yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ
ekākī yata-chittātmā nirāśīr aparigrahaḥ [10]
yogi–The practising yogi; sthitah–remaining; ekaki–alone; rahasi–in a solitary place; yata-chitta-atma–controlling mind and body; nirasih–desireless; aparigrahah–without enjoyable objects or acquisition; yunjita atmanam–must concentrate his mind; satatam–constantly. [10]
Translation:
10 The yogi should constantly concentrate his mind by remaining alone in a solitary place, his mind and body controlled, free from desire and acquisition.
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।
नात्युच्छ्रितं नातिनीचं चेलाजिनकुशोत्तरम् ॥११॥
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥१२॥
śuchau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ
nāty-uchchhritaṁ nāti-nīchaṁ chelājina-kuśottaram [11]
tatraikāgraṁ manaḥ kṛtvā yata-chittendriya-kriyaḥ
upaviśyāsane yuñjyād yogam ātma-viśuddhaye [12]
pratisthapya–Establishing; atmanah–his; asanam–seat; chela-ajina-kusa-uttaram–of Kusa grass, deerskin, and cloth; suchau dese–in a clean place; sthiram–which is firm; na ati-uchchhritam–neither too high; na ati-nicham–nor too low; upavisya–sitting; tatra asane–on that seat; yata-chitta-indriya-kriyah–subjugating all mental and sensual activity; krtva–making; manah–the mind; eka-agram–one-pointed; yunjyat–he should practise; yogam–samadhi; atma-visuddhaye–for self-purification, to attain spiritual realisation. [11–12]
Translation:
11–12 In a clean place, not too high and not too low, the yogi should establish a firm seat of Kusa grass, deerskin, and cloth. Then, sitting on that seat, subjugating all mental and sensual activity, with one-pointed concentration he should practise meditational trance in order to purify his heart.
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥१३॥
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः ।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥१४॥
samaṁ kāya-śiro-grīvaṁ dhārayann achalaṁ sthiraḥ
samprekṣya nāsikāgraṁ svaṁ diśaś chānavalokayan [13]
praśāntātmā vigata-bhīr brahmachāri-vrate sthitaḥ
manaḥ saṁyamya mach-chitto yukta āsīta mat-paraḥ [14]
dharayan–Holding; kaya-sirah-grivam–the body, head, and neck; samam–straight; achalam–still; sthirah–and poised; sampreksya–gazing at; svam nasika–his nose; agram–at the top, between the eyes (centering the concentration); cha anavalokayan–not looking; disah–in all directions; brahmachari-vrate-sthitah–remaining fixed in spirituality (or celibacy); prasanta-atma–with a peaceful heart; vigata-bhih–and fearless; manah samyamya–subjugating the mind; yuktah–the yogi; mat-parah–devoted to Me; asita–should remain; mat-chittah–absorbed in thought of Me. [13–14]
Translation:
13–14 Soberly keeping his body, head, and neck straight and upright, poised, the yogi should fix his gaze at one point, as though between the eyes, without casting a glance in any direction. Tranquil, fearless, and reposed in the vow of celibacy, he should meditate on Me (as four-armed Visnu), and devoting himself to Me, he should thus practise yoga.
युञ्जन्नेवं सदात्मानं योगी नियतमानसः ।
शान्तिं निर्व्वाणपरमां मत्संस्थामधिगच्छति ॥१५॥
yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ
śāntiṁ nirvāṇa-paramāṁ mat-saṁsthām adhigachchhati [15]
evam–In this manner; sada–constantly; yunjan atmanam–engaging the mind in yogic meditation; yogi–the yogi; niyata-manasah–of mind withdrawn from hankering for material enjoyment; adhigachchhati–attains to; santim–the peace; nirvana-paramam–of emancipation by the destruction of material existence; mat-samstham–(the peace) which abides in Me (in My non-differentiated Brahma effulgence [Srila Visvanath Chakravarti Thakur.]). [15]
Translation:
15 In this way, constantly absorbing his mind in meditation (dhyana-yoga), the yogi who has ceased hankering for material enjoyment achieves the peace of liberation from mundanity, the peace which abides in Me (in my Brahma effulgence).
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः ।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्ज्जुन ॥१६॥
nāty-aśnatas tu yogo ’sti na chaikāntam anaśnataḥ
na chāti-svapna-śīlasya jāgrato naiva chārjuna [16]
(he) arjuna–O Arjuna; yogah–yoga, samadhi; na asti–is not; ati-asnatah tu–for the overeater; na cha–nor; ekantam anasnatah–for the undereater; na cha–nor; ati-svapna-silasya–for one who oversleeps; na cha–nor; eva jagratah–for one who remains awake excessively. [16]
Translation:
16 O Arjuna, yoga cannot be practised by one who overeats, undereats, oversleeps, or undersleeps.
युक्ताहारविहारस्य युक्तचेष्टस्य कर्म्मसु ।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥१७॥
yuktāhāra-vihārasya yukta-cheṣṭasya karmasu
yukta-svapnāvabodhasya yogo bhavati duḥkha-hā [17]
yukta-ahara-viharasya–For the person whose eating and recreation are regulated; yukta-chestasya-karmasu–whose effort in works is regulated; yukta-svapna-avabodhasya–and whose sleeping and waking hours are in proper measure; yogah–yoga; bhavati–is; duhka-ha–a dispeller of suffering. [17]
Translation:
17 For a person who eats, relaxes, and works in a regulated way, and who keeps regular hours in proper measure, his practice of yoga dispells all his suffering.
यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।
निःस्पृहः सर्व्वकामेभ्यो युक्त इत्युच्यते तदा ॥१८॥
yadā viniyataṁ chittam ātmany evāvatiṣṭhate
niḥspṛhaḥ sarva-kāmebhyo yukta ity ucyate tadā [18]
yada–When; viniyatam–the disciplined; chittam–heart; avatisthate–dwells; atmani eva–in the soul alone; tada–then; nihsprhah–that person detached; sarva-kamebhyah–from all desires; uchyate–is described; yuktah iti–as actually in yoga. [18]
Translation:
18 When a yogi withdraws the mind from mundane thoughts and centres it unwaveringly in the self, then, free from mundane desires, he is said to be actually situated in yoga, or linked with the Absolute.
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥१९॥
yathā dīpo nivāta-stho neṅgate sopamā smṛtā
yogino yata-chittasya yuñjato yogam ātmanaḥ [19]
yatha–As; dipah–a lamp-flame; nivata-sthah–in a windless place; na ingate–does not waver; sa–such; upama–an analogy; smrta–is cited; yoginah–of the yogi; atmanah–the soul-centred; yogam–yoga; yunjatah–practitioner; yata-chittasya–of unwavering one-pointed mind. [19]
Translation:
19 It is said, as a lamp-flame situated in a windless place does not waver, similarly, the mind of the yogi absorbed in the self never flickers in its concentration.
यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥२०॥
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥२१॥
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥२२॥
तं विद्याद्दुःखसंयोगवियोगं योगसंज्ञितम् ।
स निश्चयेन योक्तव्यो योगोऽनिर्व्विण्ण चेतसा ॥२३॥
yatroparamate chittaṁ niruddhaṁ yoga-sevayā
yatra chaivātmanātmānaṁ paśyann ātmani tuṣyati [20]
sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam
vetti yatra na chaivāyaṁ sthitaś chalati tattvataḥ [21]
yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena guruṇāpi vichālyate [22]
taṁ vidyād duḥkha-saṁyoga-viyogaṁ yoga-saṁjñitam
sa niśchayena yoktavyo yogo ’nirviṇṇa-chetasā [23]
yatra–That (samadhi) within which; chittam–the mind; niruddham–disciplined; yoga-sevaya–by yoga practice; uparamate–is tranquil (relieved from mundane association); cha–and; yatra–within which; pasyan–having observed; atmanam–the Supersoul, Paramatma; atmana–by the pure self of the same nature as the Supersoul; tusyati–one is satisfied; atmani eva–only in Him; (cha)–and; yatra–by which; ayam–this yogi; vetti tat–experiences that; atyantikam–constant; sukham–bliss; ati-indriyam–transcendental to the senses; yat–which is; buddhi-grahyam–known by spiritual enlightenment; cha–and; (yatra) sthitah (san)–being situated within which; na eva chalati–one never deviates; tattvatah–from reality; (cha)–and; yam labdhva–gaining which; na manyate–one does not consider; aparam labham–any other attainment; adhikam–greater; tatah–than that; cha–and; yasmin sthitah (san)–being situated within which; na vichalyate–one is not disturbed; guruna duhkhena api–even by intense suffering; vidyat–know; tam–that; duhkha-samyoga-viyogam–state within which all association with unhappiness is severed; yoga-samjnitam–to be defined as yoga. yoktavyah–One should practise; sah yogah–this yoga; nischayena–with perseverance; anirvinna-chetasa–and a heart that is never discouraged. [20–23]
Translation:
20–23 The mind controlled by yoga practice is tranquil, pacified by detachment from mundane association. The yogi remains satisfied in the Lord alone, directly seeing the Supersoul through his purified consciousness. In his spiritual enlightenment, he tastes transcendental, eternal bliss. He never deviates from the reality. He considers that there is no greater gain in this world. He is undisturbed by even the worst suffering. Know that the attainment of such a state, in which all association with unhappiness is severed, is called yoga. Yoga must be practised with perseverance and a heart that is never discouraged.
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्व्वानशेषतः ।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥२४॥
saṅkalpa-prabhavān kāmāṁs tyaktvā sarvān aśeṣataḥ
manasaivendriya-grāmaṁ viniyamya samantataḥ [24]
(yoktavyah)–Such yoga must be practised; tyaktva–giving up; sarvan kaman–all desires; sankalpa-prabhavan–born of the thoughts; asesatah–completely (including all impressions); manasa eva–and by the mind (with the vision of the futility of mundane enjoyment); viniyamya–withdrawing; indriya-gramam–the group of senses; samantatah–from all material objects. [24]
Translation:
24 To practise yoga one must abandon all thoughts that give rise to desires, and using the mind, withdraw the senses from all material objects.
शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥२५॥
śanaiḥ śanair uparamed buddhyā dhṛti-gṛhītayā
ātma-saṁsthaṁ manaḥ kṛtvā na kiñchid api chintayet [25]
buddhya–By means of the intelligence; dhrti-grhitaya–controlled by the yogic practice of dharana; manah atma-samstham krtva–completely steadying the mind within the self; sanaih sanaih–and gradually; uparamet–as the mind becomes tranquil; na chintayet–one should not think; kinchit api–of anything else. [25]
Translation:
25 By steadying the intelligence, one should gradually still the mind and focus it within the self alone.
यतो यतो निश्चलति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥२६॥
yato yato niśchalati manaś chañchalam asthiram
tatas tato niyamyaitad ātmany eva vaśaṁ nayet [26]
yatah yatah–Whatever objects; chanchalam–the fickle; asthiram–unsteady; manah–mind; nischalati–pursues; etat–this mind; niyamya–should be withdrawn; tatah tatah–from those objects; vasam nayet–and should be subjugated; atmani eva–within the self alone. [26]
Translation:
26 The wavering and unsteady mind should be brought back from whatever mundane objects it pursues, and be held within the self alone.
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥२७॥
praśānta-manasaṁ hy enaṁ yoginaṁ sukham uttamam
upaiti śānta-rajasaṁ brahma-bhūtam akalmaṣam [27]
uttamam sukham–The joy of self-realisation; upaiti–comes; enam yoginam hi–to such a yogi; santa-rajasam–who is free from the action of the mode of passion; prasanta-manasam–of pacified heart; akalmasam–free from the defects of attachment, fear, and anger; brahma-bhutam–and situated in the spiritual nature. [27]
Translation:
27 The transcendental joy of self-realisation comes to the yogi whose passions are quieted, who is peacefulhearted, free from the defects of attachment, fear, and anger, and always situated in the spiritual nature.
युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥२८॥
yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣaḥ
sukhena brahma-saṁsparśam atyantaṁ sukham aśnute [28]
evam–In this way; sada yunjan–having constantly experienced by yoga; atmanam–his own internal nature; vigata-kalmasah–the clean-hearted; yogi–yogi; sukhena–easily; asnute–attains; atyantam sukham–boundless, profound ecstasy; brahma-samsparsam–by contact with the divine; realisation of the Supersoul. [28]
Translation:
28 Thus absorbed in self-realisation, the clean-hearted yogi easily attains the boundless ecstasy of contacting the divine. He realises the Supersoul. (Such yoga is of a devotional nature).
सर्व्वभूतस्थमात्मानं सर्व्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्व्वत्र समदर्शनः ॥२९॥
sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmani
īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ [29]
yoga-yukta-atma–The yogi who is united with Brahma, the Absolute, who realises himself as qualitatively identical with Brahma; sarvatra sama-darsanah–and is a seer of the same spirituality everywhere; iksate–sees; atmanam–the Supersoul; sarva-bhuta-stham–situated in all beings; cha–and; sarva-bhutani–all beings; (sthitah)–situated; atmani–in the Supersoul. [29]
Translation:
29 His consciousness united with the Infinite, the master of yoga sees the universal spirituality. He sees the Supreme Soul within all beings, and all beings within the Supreme.
यो मां पश्यति सर्व्वत्र सर्व्वञ्च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥३०॥
yo māṁ paśyati sarvatra sarvañ cha mayi paśyati
tasyāhaṁ na praṇaśyāmi sa cha me na praṇaśyati [30]
yah–For one who; pasyati–sees; mam–Me; sarvatra–everywhere, in all elements; cha–and; pasyati–sees; sarvam–everything; mayi–in Me; aham–I; na–am never; pranasyami–unseen, lost; tasya–to him; sah cha–and he; na–is never; pranasyati–unseen, lost; me–to Me — he never fails to be conscious of Me. [30]
Translation:
30 For one who sees Me in everything and everything in Me, I am never lost to him, and he is never lost to Me.
सर्व्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।
सर्व्वथा वर्त्तमानोऽपि स योगी मयि वर्त्तते ॥३१॥
sarva-bhūta-sthitaṁ yo māṁ bhajaty ekatvam āsthitaḥ
sarvathā vartamāno ’pi sa yogī mayi vartate [31]
yah–That yogi who; asthitah–taking shelter; mam–in Me; ekatvam–in My nondifferent form; sarva-bhuta-sthitam–situated in the heart of every being (as the Supersoul, My four-armed form measuring one prades, the distance between the thumb and forefinger); bhajati (mam)–worships Me with devotion (based on hearing, chanting, and remembering); sah yogi–such a yogi; vartate–abides; mayi (eva)–in Me alone; varta-manah api–although present; sarvatha–in all circumstances (whether engaged in the execution of scripturally prescribed duties or not). [31]
Translation:
31 The yogi who takes shelter of Me and adores Me in My non-different form as the Supersoul situated within the heart of every living being, abides in Me in all circumstances.
आत्मौपम्येन सर्व्वत्र समं पश्यति योऽर्ज्जुन ।
सुखं वा यदि वा दुःखं स योगी परमो मतः ॥३२॥
ātmaupamyena sarvatra samaṁ paśyati yo ’rjuna
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ [32]
(he) arjuna–O Arjuna; yah–one who; atma-aupamyena–in comparison to himself; pasyati–sees; sukham va yadi va duhkham–the happiness or unhappiness; sarvatra–of all living beings; samam–equal (to his own); sah yogi–such a yogi; matah–in My opinion; paramah–is the best. [32]
Translation:
32 I consider the best of all yogis to be the one who knows the happiness and unhappiness of all beings as his own.
अर्ज्जुन उवाच ।
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन ।
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥३३॥
arjuna uvācha॥
yo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdana
etasyāhaṁ na paśyāmi chañchalatvāt sthitiṁ sthirām [33]
arjunah uvacha–Arjuna said: (he) madhusudana–O Madhusudan; ayam–this; yogah–yoga; yah proktah–that has been described; tvaya–by You; samyena–as equanimity: aham–I; na pasyami–cannot conceive; etasya–its; sthiram–stable; sthitim–state; chanchalatvat–due to the fickle nature; (manasah)–of the mind. [33]
Translation:
33 Arjuna said: O Madhusudan, because of the fickle nature of the mind, I cannot conceive how one can maintain the equilibrium in yoga that You have described.
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥३४॥
chañchalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye vāyor iva suduṣkaram [34]
(he) krsna–O Krishna; hi–for; manah–the mind; chanchalam–is naturally fickle; pramathi–turbulent — disturbing the intelligence, body, and senses; balavat–powerful — uncontrollable by even the intelligence; drdham–and obstinate. (atah)–Therefore; aham–I; manye–consider; nigraham–the control; tasya–of the mind; suduskaram–more difficult; vayoh iva–than (controlling) the wind. [34]
Translation:
34 O Krishna, the mind is fickle, turbulent, obstinate and very powerful. I consider controlling it to be more difficult than controlling the wind.
श्रीभगवानुवाच ।
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥३५॥
śrī-bhagavān uvācha॥
asaṁśayaṁ mahā-bāho mano durnigrahaṁ chalam
abhyāsena tu kaunteya vairāgyeṇa cha gṛhyate [35]
sri-bhagavan uvacha–The Supreme Lord said: (he) maha-baho–O heroic Arjuna; asamsayam–undoubtedly; manah–the mind; chalam–is fickle; durnigraham–and extremely difficult to control; tu–but; (he) kaunteya–O son of Kunti; grhyate–it is controlled; abhyasena–by, under the guidance of a bona fide spiritual master, practice (of meditation on the Supreme Lord); cha–and; vairagyena–by detachment. [35]
Translation:
35 The Supreme Lord said: O heroic Arjuna, undoubtedly the mind is fickle and extremely difficult to control. However, O son of Kunti, it is possible by practice and detachment.
असंयतात्मना योगो दुष्प्राप इति मे मतिः ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥३६॥
asaṁyatātmanā yogo duṣprāpa iti me matiḥ
vaśyātmanā tu yatatā śakyo ’vāptum upāyataḥ [36]
yogah–Yoga; dusprapah–is difficult to attain; asamyata-atmana–by a person of uncontrolled mind; iti–this is; me–My; matih–opinion; tu–but; yatata–one who strives; vasya-atmana–to control the mind; upayatah–by the appropriate method of arduous practice (sadhana); avaptum sakyah–can attain to yoga. [36]
Translation:
36 I consider that yoga is difficult to attain for the person of unrestrained mind. But one who strives to restrain the mind by the appropriate practice can succeed in yoga.
अर्ज्जुन उवाच ।
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः ।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥३७॥
arjuna uvācha॥
ayatiḥ śraddhayopeto yogāch chalita-mānasaḥ
aprāpya yoga-saṁsiddhiṁ kāṁ gatiṁ kṛṣṇa gachchhati [37]
arjunah uvacha–Arjuna said: (he) krsna–O Krishna; kam gatim gachchhati–what is the fate of; sraddhaya upetah–a person who engages in yoga practice due to his faith in yoga scriptures; ayatih–yet is not diligent; yogat chalita-manasah–and whose mind deviates from yoga (due to a lack of practice and abnegation); aprapya–without achieving; yoga-samsiddhim–success in yoga? [37]
Translation:
37 Arjuna said: O Krishna, what is the destination of a person who, due to his faith in the scriptures, engages in yoga practice, but lacking perseverence, proper practice, and abnegation, is distracted by mundane inclinations and fails to succeed in yoga practice?
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥३८॥
kachchin nobhaya-vibhraṣṭaś chhinnābhram iva naśyati
apratiṣṭho mahā-bāho vimūḍho brahmaṇaḥ pathi [38]
(he) maha-baho–O mighty hero; kachchit na–is it not that; (sah)–such a person; vimudhah–bewildered; brahmanah pathi–on the path of attaining the Absolute; apratisthah–shelterless; ubhaya-vibhrastah–and deviated from the paths of both karma and yoga; nasyati–is lost; iva–like; chhinna-abhram–a scattered cloud? [38]
Translation:
38 O mighty hero, O Krishna, having deviated from the yoga of attaining the Absolute, shelterless and fallen from the paths of both action and meditation, is not such a person utterly lost, like a scattered cloud?
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः ।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥३९॥
etan me saṁśayaṁ kṛṣṇa chhettum arhasy aśeṣataḥ
tvad-anyaḥ saṁśayasyāsya chhettā na hy upapadyate [39]
(he) krsna–O Krishna; (tvam)–You; arhasi–are able; asesatah chhettum–to completely slash; etat samsayam–this doubt; me–of mine. tvat anyah–Other than You; chhetta–a destroyer; asya samsayasya–of this doubt; na hi upapadyate–is not to be found. [39]
Translation:
39 O Krishna! No one but You can dispel this doubt of mine. Please mercifully slash it at the root.
श्रीभगवानुवाच ।
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥४०॥
śrī-bhagavān uvācha॥
pārtha naiveha nāmutra vināśas tasya vidyate
na hi kalyāṇa-kṛt kaśchid durgatiṁ tāta gachchhati [40]
sri-bhagavan uvacha–The Supreme Lord said: (he) partha–O son of Kunti; na vidyate–there is no; tasya vinasah–loss for him, he is not denied the happiness of the heavenly plane; iha eva–in this world; na (vidyate)–and there is no; (tasya vinasah)–loss for him, he is not denied the chance of the fortune to see the Supersoul; amutra–in the next life, i.e. in the supramundane plane; hi–since; (he) tata–O dear one; kaschit–any; kalyana-krt–person engaged in virtuous actions; na gachchhati durgatim–does not suffer an ill fate. [40]
Translation:
40 The Supreme Lord said: O Arjuna, son of Kunti, there is no loss for the unsuccessful yoga practitioner as he is not denied the happiness of the heavenly plane in this world, nor is he denied the chance of the fortune to see the Supersoul in the transcendental realm. This is so, O dear one, because a person who performs virtuous actions never suffers an ill fate.
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥४१॥
prāpya puṇya-kṛtāṁ lokān uṣitvā śāśvatīḥ samāḥ
śuchīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo ’bhijāyate [41]
prapya–Attaining to; lokan–the planes; punya-krtam–of the pious; yoga-bhrastah–the person fallen from (comparatively short) yoga practice; usitva–residing; (tatra)–there; sasvatih samah–for many years; abhijayate–takes birth; gehe–in the home; srimatam–of noble, prosperous persons; suchinam–given to pure and honest practices. [41]
Translation:
41 After residing for many years in all those heavenly planes that are attainable by the performers of great sacrifices such as the Asvamedha, the unsuccessful yoga practitioner takes birth in the home of honourable, prosperous persons given to pure and honest practices.
अथवा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥४२॥
athavā yoginām eva kule bhavati dhīmatām
etaddhi durlabhataraṁ loke janma yad īdṛśam [42]
athava eva–Otherwise (after relatively longer yoga practice); bhavati–he is born; kule–in a lineage; dhimatam–of teachers of yoga; yoginam–dedicated to yoga practice. hi–Certainly; yat idrsam–such; janma–a birth; etat–as this; durlabhataram–is more rarely attained; loke–in this world. [42]
Translation:
42 Or he takes birth in the home or family of teachers of yoga, who are dedicated to yoga practice. Such a birth is more rarely attained in this world.
तत्र तं बुद्धिसंयोगं लभते पौर्व्वदैहिकम् ।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥४३॥
tatra taṁ buddhi-saṁyogaṁ labhate paurva-daihikam
yatate cha tato bhūyaḥ saṁsiddhau kuru-nandana [43]
(he) kuru-nandana–O Arjuna, son of Kuru; tatra–in one of these situations; (sah)–he; labhate–attains; tam buddhi-samyogam–that consciousness of the Supersoul; paurva-daihikam–of his previous life. tatah cha–Thereby; yatate–he strives; bhuyah–again; samsiddhau–for spiritual success — to attain the darsan or transcendental vision of the Supersoul. [43]
Translation:
43 O son of Kuru, within one of these situations, the wisdom he had attained in his previous life is revived, and he again strives for success.
पूर्व्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः ।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्त्तते ॥४४॥
pūrvābhyāsena tenaiva hriyate hy avaśo ’pi saḥ
jijñāsur api yogasya śabda-brahmātivartate [44]
hi–Since; avasah api–despite himself; sah eva–he; hriyate–is carried; tena purva-abhyasena–by his practice of the previous life. jijnasuh api–As a seeker; yogasya–of yoga; ativartate–he surpasses; sabda-brahma–(the fruitive rituals of) the Vedas. [44]
Translation:
44 Despite himself, he is carried by the yoga practice of his previous life. In his search, he surpasses the fruitive rituals of the Vedas.
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः ।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥४५॥
prayatnād yatamānas tu yogī saṁśuddha-kilbiṣaḥ
aneka-janma-saṁsiddhas tato yāti parāṁ gatim [45]
yogi tu–The yogi; yatamanah–striving harder; prayatnat–than the previous attempt; samsuddha-kilbisah–his consciousness cleansed of all worldly attachment; aneka-janma-samsiddhah–gains the perfection of many lifetimes’ endeavours; tatah–and thereby; yati–gains; param gatim–liberation in the form of both self-realisation and Supersoul-realisation. [45]
Translation:
45 Striving harder than before, the yogi’s consciousness is cleansed of all worldly attachment, and he achieves the fruit of many lifetimes of yoga practice — he attains the supreme destination.
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः ।
कर्म्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्ज्जुन ॥४६॥
tapasvibhyo ’dhiko yogī jñānibhyo ’pi mato ’dhikaḥ
karmibhyaś chādhiko yogī tasmād yogī bhavārjuna [46]
yogi–The yogi; adhikah–is superior; tapasvibhyah–to the performer of severe austerities (such as Chandrayan); adhikah api–and is also superior; jnanibhyah–to the jnani, the person of knowledge. yogi–The yogi; adhikah cha–is also superior; karmibhyah–to the karmi, person of action; (iti me)–this is My; matah–consideration. tasmat–Therefore; (he) arjuna–O Arjuna; (tvam)–you; bhava–be; yogi–a yogi. [46]
Translation:
46 The yogi is superior to persons engaged in severe austerities (such as the Chandrayan vow), superior to the person of knowledge who worships Brahma, and superior to the person of action. Know this to be My conclusion. Therefore, O Arjuna, be a yogi.
योगिनामपि सर्व्वेषां मद्गतेनान्तरात्मना ।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥४७॥
yoginām api sarveṣāṁ mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ [47]
sarvesam yoginam api–Of all types of yogis on the paths of karma, jnan, tapasya, astanga-yoga, bhakti, etc.; yah–one who; sraddhavan–with firm faith in the holy scriptures which corroborate the superexcellence of devotion for Me; antah-atmana–and with heart; mat-gatena–fully dedicated to Me; bhajate mam–renders service to Me by engaging in the devotional practices based on hearing and chanting My glories; sah–such a devotee; yuktatamah–is foremost. (iti)–This is; me–My; matah–opinion. [47]
Translation:
47 The best of all yogis is the devotee who has full faith in the authoritative pure devotional scriptures, and who adores Me with all his heart, hearing and singing My divine glories, rendering all services unto Me. This is My opinion.
इति श्रीमहाभारते शतसाहस्र्यां संहितायां वैयासिक्या भीष्मपर्व्वणि
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्ज्जुनसंवादे ध्यानयोगो नाम षष्ठोऽध्यायः ॥६॥
iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma
vidyayam yoga-sastre sri-krsnarjuna-samvade
dhyana-yogo nama sastho ’dhyayah [6]
End of Chapter Six
The Path of Meditation
from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-gita Upanisad
the yoga scripture of transcendental knowledge
in Bhisma Parva of Sri Mahabharata, the holy scripture
revealed by Srila Vyasadev in a hundred thousand verses.