Śrīmad Bhagavad-gītā Hidden Treasure of the Sweet Absolute by Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj
CHAPTER SIX
Dhyāna-yoga
The Path of Meditation
śrī-bhagavān uvācha
anāśritaḥ karma-phalaṁ, kāryaṁ karma karoti yaḥ
sa sannyāsī cha yogī cha, na niragnir na chākriyaḥ [1]
śrī-bhagavān uvācha–The Supreme Lord said: yaḥ–That person who; karoti–performs; kāryam–compulsory; karma–scripturally enjoined actions; anāśritaḥ–without expectation; karma-phalam–of the fruits of action; saḥ cha–he is; sannyāsī–a sannyāsī, one who has given up all for the Lord; yogī cha–and he is a yogī, one in union with the Lord. na niragniḥ–A sannyāsī is not one who merely renounces the fire sacrifice {agnihotra yajña} and other prescribed duties; na cha akriyaḥ–nor is a yogī one who merely renounces physical activities.
1 The Supreme Lord said: Know a genuine sannyāsī and yogī as one who, without expectation of the fruits of his actions, performs his duties as prescribed by the scriptures. One is not a sannyāsī merely by renouncing the performance of the fire sacrifice and other prescribed duties, and one is not a yogī merely by becoming physically inactive.
~~~
yaṁ sannyāsam iti prāhur, yogaṁ taṁ viddhi pāṇḍava
na hy asannyasta-saṅkalpo, yogī bhavati kaśchana [2]
{he} pāṇḍavaḥ–O Arjuna; yam–that which; {sudhiyaḥ}–the learned; prāhuḥ–call; sannyāsam iti–sannyāsa, complete renunciation; viddhi–you should know; tam {eva} yogam–as yoga; hi–since; asannyasta-saṅkalpaḥ–without renunciation of fruitive attachment {the basis of niṣkāma karma-yoga}; na kaśchana–no one; bhavati–can be; yogī–a yogī.
2 O Arjuna, that which is known as sannyāsa {complete renunciation} you should know to be yoga, since without renouncing fruitive desire no one can be a yogī.
~~~
ārurukṣor muner yogaṁ, karma kāraṇam uchyate
yogārūḍhasya tasyaiva, śamaḥ kāraṇam uchyate [3]
muneḥ–For the yoga practitioner; ārurukṣoḥ–desirous of ascending; yogam–to steady yoga meditation; {tad ārohe}–in the ascent of yoga; karma–action; uchyate–is said; kāraṇam–to be the means. tasya eva yoga-ārūḍhasya–For that person accomplished in yoga, that is, when he has achieved meditation; śamaḥ–renunciation of all action; uchyate–is described; kāraṇam–as the means.
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.
~~~
yadā hi nendriyārtheṣu, na karmasv anuṣajjate
sarva-saṅkalpa-sannyāsī, yogārūḍhas tadochyate [4]
yadā hi–When; {yogī}–the yoga practitioner; na anuṣajjate–does not become attached; indriya-artheṣu–to the objects of the senses–sound, touch, form, taste and smell; na {anuṣajjate} karmasu {cha}–and does not become attached to action in pursuit of their enjoyment; sarva-saṅkalpa-sannyāsī {cha bhavati}–and renounces all thoughts of enjoyment; tadā–then; uchyate yoga-ārūḍhaḥ–he is said to have attained to yoga.
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.
~~~
uddhared ātmanātmānaṁ, nātmānam avasādayet
ātmaiva hy ātmano bandhur, ātmaiva ripur ātmanaḥ [5]
ātmānam–The living being; uddharet–must be delivered from the bondage of the material world; ātmanā–by the {detached} mind; ātmānam–and the living being; na avasādayet–must not be made to fall down into the bondage of the material world; {ātmanā}–by the mind {enchanted by sense objects}; hi–since; ātmā eva–this very mind; bandhuḥ–is the friend; ātmānaḥ–of the living being; ātmā eva–and this very mind; ripuḥ–is the enemy; ātmānaḥ–of the living being.
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.
~~~
bandhur ātmātmanas tasya, yenaivātmātmanā jitaḥ
anātmanas tu śatrutve, vartetātmaiva śatruvat [6]
yena ātmanā–For one by whom; ātmā–the mind; jitaḥ–has been subjugated; tasya ātmānaḥ–that person’s; ātmā eva–very mind; bandhuḥ–is a friend; tu–but; anātmanaḥ– for a person of uncontrolled mind; ātmā eva–that very mind; varteta–is engaged; śatrutve– in disservice; śatruvat–like an enemy.
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.
~~~
jitātmanaḥ praśāntasya, param ātmā samāhitaḥ
śītoṣṇa-sukha-duḥkheṣu, tathā mānāpamānayoḥ [7]
śīta-uṣṇa-sukha-duḥkheṣu–In cold and heat, happiness and unhappiness; tathā māna-apamānayoḥ–and in honour and dishonour; ātmā–the mind; praśāntasya–of the peaceful {without attraction and aversion}; jitātmanaḥ–yogī who has conquered the mind; {bhavet}–is; param samāhitaḥ–in perfect samādhi.
7 The yogī 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.
~~~
jṅāna-vijṅāna-tṛptātmā, kūṭastho vijitendriyaḥ
yukta ity uchyate yogī, sama-loṣṭrāśma-kāñchanaḥ [8]
yogī–The yogī; jṅāna-vijṅāna-tṛpta-ātmā–satisfied in his heart by scriptural knowledge as well as realization; kūṭa-sthaḥ–situated in the one unchanging spiritual nature; vijita-indriyaḥ–sense-controlled; sama-loṣṭra-aśma-kāñchanaḥ–and of equal vision for earth, stone, and gold; uchyate–is said; yuktaḥ iti–to have attained yoga.
8 One who is always satisfied within by both knowledge and realization, 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.
~~~
suhṛn-mitrāry-udāsīna-, madhyastha-dveṣya-bandhuṣu
sādhuṣv api cha pāpeṣu, sama-buddhir viśiṣyate [9]
sama-buddhiḥ–One of equipoised intelligence; suhṛt-mitra-ari-udāsīna-madhyastha- dveṣya-bandhuṣu–towards a well-wisher, a friend, an enemy, an indifferent person, a mediator, a hateful person, a relative; sādhuṣu–a saintly person; pāpeṣu cha api–and a sinner, too; viśiṣyate–such a yogī is well-qualified.
9 Such an eminent yogī 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.
~~~
yogī yuñjīta satatam, ātmānaṁ rahasi sthitaḥ
ekākī yata-chittātmā, nirāśīr aparigrahaḥ [10]
yogī–The practising yogī; sthitaḥ–remaining; ekākī–alone; rahasi–in a solitary place; yata-chitta-ātmā–controlling mind and body; nirāśīḥ–desireless; aparigrahaḥ–without enjoyable objects or acquisition; yuñjīta ātmānam–must concentrate his mind; satatam–constantly.
10 The yogī should constantly concentrate his mind by remaining alone in a solitary place, his mind and body controlled, free from desire and acquisition.
~~~
śuchau deśe pratiṣṭhāpya, sthiram āsanam ātmanaḥ
nāty-uchchhritaṁ nāti-nīchaṁ, chelājina-kuśottaram [11]
tatraikāgraṁ manaḥ kṛtvā, yata-chittendriya-kriyaḥ
upaviśyāsane yu.jyād, yogam ātma-viśuddhaye [12]
pratiṣṭhāpya–Establishing; ātmānaḥ–his; āsanam–seat; chela-ajina-kuśa-uttaram– of Kuśa grass, deerskin and cloth; śuchau-deśe–in a clean place; sthiram–which is firm; na ati-uchchhritam–neither too high; na ati-nīcham–nor too low; upaviśya–sitting; tatra āsane–on that seat; yata-chitta-indriya-kriyaḥ–subjugating all mental and sensual activity; kṛtvā–making; manaḥ–the mind; eka-agram–one-pointed; yu.jyāt– he should practise; yogam–samādhi; ātma-viśuddhaye–for self-purification, to attain spiritual realization.
11, 12 In a clean place, not too high and not too low, the yogī should establish a firm seat of Kuśa 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.
~~~
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]
dhārayan–Holding; kāya-siraḥ-grīvam–the body, head, and neck; samam–straight; achalam–still; sthiraḥ–and poised; samprekṣya–gazing at; svam nāsikā–his nose; agram–at the top, between the eyes {centering the concentration}; cha anavalokayan– not looking; diśaḥ–in all directions; brahmachāri-vrate-sthitaḥ–remaining fixed in spirituality {or celibacy}; praśānta-ātmā–with a peaceful heart; vigata-bhīḥ–and fearless; manaḥ saṁyamya–subjugating the mind; yuktaḥ–the yogī; mat-paraḥ–devoted to Me; āsīta–should remain; mat-chittaḥ–absorbed in thought of Me.
13, 14 Soberly keeping his body, head and neck straight and upright, poised, the yogī 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 Viṣṇu}, and devoting himself to Me, he should thus practise yoga.
~~~
yuṅjann evaṁ sadātmānaṁ, yogī niyata-mānasaḥ
śāntiṁ nirvāṇa-paramāṁ, mat-saṁsthām adhigachchhati [15]
evam–In this manner; sadā–constantly; yuñjan ātmānam–engaging the mind in yogic meditation; yogī–the yogī; niyata-mānasaḥ–of mind withdrawn from hankering for material enjoyment; adhigachchhati–attains to; śāntim–the peace; nirvāṇaparamām– of emancipation by the destruction of material existence; mat-saṁsthām– {the peace} which abides in Me {in My non-differentiated Brahman effulgence [Śrīla Viśvanāth Chakravartī Ṭhākur.]}.
15 In this way, constantly absorbing his mind in meditation {dhyāna-yoga}, the yogī who has ceased hankering for material enjoyment achieves the peace of liberation from mundanity, the peace which abides in Me {in my Brahman effulgence}.
~~~
nāty-aśnatas tu yogo ’sti, na chaikāntam anaśnataḥ
na chāti-svapna-śīlasya, jāgrato naiva chārjuna [16]
{he} arjuna–O Arjuna; yogaḥ–yoga, samādhi; na asti–is not; ati-aśnataḥ tu–for the overeater; na cha–nor; ekāntam anaśnataḥ–for the oversleeper; na cha–nor; atisvapna- śīlasya–for one who oversleeps; na cha–nor; eva jāgratah–for one who remains awake excessively.
16 O Arjuna, yoga cannot be practised by one who overeats, undereats, oversleeps or undersleeps.
~~~
yuktāhāra-vihārasya, yukta-cheṣṭasya karmasu
yukta-svapnāvabodhasya, yogo bhavati duḥkha-hā [17]
yukta-āhāra-vihārasya–For the person whose eating and recreation are regulated; yukta-cheṣṭasya-karmasu–whose effort in works is regulated; yukta-svapna-avabodhasya– and whose sleeping and waking hours are in proper measure; yogaḥ–yoga; bhavati–is; duḥka-hā–a dispeller of suffering.
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.
~~~
yadā viniyataṁ chittam, ātmany evāvatiṣṭhate
nispṛhaḥ sarva-kāmebhyo, yukta ity ucyate tadā [18]
yadā–When; viniyatam–the disciplined; chittam–heart; avatiṣṭhate–dwells; ātmani eva–in the soul alone; tadā–then; nispṛhaḥ–that person detached; sarva-kāmebhyaḥ– from all desires; uchyate–is described; yuktaḥ iti–as actually in yoga.
18 When a yogī 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.
~~~
yathā dīpo nivāta-stho, neṅgate sopamā smṛtā
yogino yata-chittasya, yu.jato yogam ātmanaḥ [19]
yathā–As; dīpaḥ–a lamp-flame; nivāta-sthaḥ–in a windless place; na iṅgate–does not waver; sā–such; upamā–an analogy; smṛtā–is cited; yoginaḥ–of the yogī; ātmanaḥ– the soul-centred; yogam–yoga; yu.jataḥ–practitioner; yata-chittasya–of unwavering one-pointed mind.
19 It is said, as a lamp-flame situated in a windless place does not waver, similarly, the mind of the yogī absorbed in the self never flickers in its concentration.
~~~
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 {samādhi} within which; chittam–the mind; niruddham–disciplined; yoga-sevayā–by yoga practice; uparamate–is tranquil {relieved from mundane association}; cha–and; yatra–within which; paśyan–having observed; ātmānam–the Super- soul, Paramātman; ātmanā–by the pure self of the same nature as the Supersoul; tuṣyati–one is satisfied; ātmani eva–only in Him; {cha}–and; yatra–by which; ayam–this yogī; vetti tat–experiences that; ātyantikam–constant; sukham–bliss; atiindriyam– transcendental to the senses; yat–which is; buddhi-grāhyam–known by spiritual enlightenment; cha–and; {yatra} sthitaḥ {san}–being situated within which; na eva chalati–one never deviates; tattvataḥ–from reality; {cha}–and; yam labdhvā– gaining which; na manyate–one does not consider; aparam lābham–any other attainment; adhikam–greater; tataḥ–than that; cha–and; yasmin sthitaḥ {san}–being situated within which; na vichālyate–one is not disturbed; guruṇā duḥkhena api–even by intense suffering; vidyāt–know; tam–that; duḥkha-saṁyoga-viyogam–state within which all association with unhappiness is severed; yoga-saṁjñītam–to be defined as yoga. yoktavyah–One should practise; saḥ yogaḥ–this yoga; niśchayena–with perseverance; anirviṇṇa-chetasā–and a heart that is never discouraged.
20–23 The mind controlled by yoga practice is tranquil, pacified by detachment from mundane association. The yogī 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.
~~~
saṅkalpa-prabhavān kāmāṁs, tyaktvā sarvān aśeṣataḥ
manasaivendriya-grāmaṁ, viniyamya samantataḥ [24]
{yoktavyaḥ}–Such yoga must be practised; tyaktvā–giving up; sarvān kāmān–all desires; saṅkalpa-prabhavān–born of the thoughts; aśeṣataḥ–completely {including all impressions}; manasā eva–and by the mind {with the vision of the futility of mundane enjoyment}; viniyamya–withdrawing; indriya-grāmam–the group of senses; samantataḥ– from all material objects.
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.
~~~
śanaiḥ śanair uparamed, buddhyā dhṛti-gṛhītayā
ātma-saṁsthaṁ manaḥ kṛtvā, na kiñchid api chintayet [25]
buddhyā–By means of the intelligence; dhṛti-gṛhītayā–controlled by the yogic practice of dhāraṇā; manaḥ ātma-saṁstham kṛtvā–completely steadying the mind within the self; śanaiḥ śanaiḥ–and gradually; uparamet–as the mind becomes tranquil; na chintayet–one should not think; kiñchit api–of anything else.
25 By steadying the intelligence, one should gradually still the mind and focus it within the self alone.
~~~
yato yato niśchalati, manaś chañchalam asthiram
tatas tato niyamyaitad, ātmany eva vaśaṁ nayet [26]
yataḥ yataḥ–Whatever objects; chañchalam–the fickle; asthiram–unsteady; manaḥ– mind; niśchalati–pursues; etat–this mind; niyamya–should be withdrawn; tataḥ tataḥ– from those objects; vaśam nayet–and should be subjugated; ātmani eva–within the self alone.
26 The wavering and unsteady mind should be brought back from whatever mundane objects it pursues, and be held within the self alone.
~~~
praśānta-manasaṁ hy enaṁ, yoginaṁ sukham uttamam
upaiti śānta-rajasaṁ brahma-bhūtam akalmaṣam [27]
uttamam sukham–The joy of self-realization; upaiti–comes; enam yoginam hi–to such a yogī; śānta-rajasam–who is free from the action of the mode of passion; praśāntamanasam– of pacified heart; akalmaṣam–free from the defects of attachment, fear and anger; brahma-bhūtam–and situated in the spiritual nature.
27 The transcendental joy of self-realization comes to the yogī whose passions are quieted, who is peaceful- hearted, free from the defects of attachment, fear and anger, and always situated in the spiritual nature.
~~~
yuṅjann evaṁ sadātmānaṁ, yogī vigata-kalmaṣaḥ
sukhena brahma-saṁsparśam, atyantaṁ sukham aśnute [28]
evam–In this way; sadā yuñjan–having constantly experienced by yoga; ātmānam– his own internal nature; vigata-kalmaṣaḥ–the clean-hearted; yogī–yogī; sukhena–easily; aśnute–attains; atyantam sukham–boundless, profound ecstasy; brahma-saṁ sparśam– by contact with the divine; realization of the Supersoul.
28 Thus absorbed in self-realization, the clean-hearted yogī easily attains the boundless ecstasy of contacting the divine. He realizes the Supersoul. {Such yoga is of a devotional nature}.
~~~
sarva-bhūta-stham ātmānaṁ, sarva-bhūtāni chātmani
īkṣate yoga-yuktātmā, sarvatra sama-darśanaḥ [29]
yoga-yukta-ātmā–The yogī who is united with Brahman, the Absolute, who realizes himself as qualitatively identical with Brahman; sarvatra sama-darśanaḥ–and is a seer of the same spirituality everywhere; īkṣate–sees; ātmānam–the Supersoul; sarvabhū ta-stham–situated in all beings; cha–and; sarva-bhūtāni–all beings; {sthitaḥ}– situated; ātmani–in the Supersoul.
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.
~~~
yo māṁ paśyati sarvatra, sarvaṁ cha mayi paśyati
tasyāhaṁ na praṇaśyāmi, sa cha me na praṇaśyati [30]
yaḥ–For one who; paśyati–sees; mām–Me; sarvatra–everywhere, in all elements;
cha–and; paśyati–sees; sarvam–everything; mayi–in Me; aham–I; na–am never;
praṇaśyāmi–unseen, lost; tasya–to him; saḥ cha–and he; na–is never; praṇaśyati–
unseen, lost; me–to Me–he never fails to be conscious of Me.
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.
~~~
sarva-bhūta-sthitaṁ yo māṁ, bhajaty ekatvam āsthitaḥ
sarvathā vartamāno ’pi, sa yogī mayi vartate [31]
yaḥ–That yogī who; āsthitaḥ–taking shelter; mām–in Me; ekatvam–in My non- different form; sarva-bhūta-sthitam–situated in the heart of every being {as the Super- soul, My four-armed form measuring one prādeśa, the distance between the thumb and forefinger}; bhajati {mām}–worships Me with devotion {based on hearing, chanting and remembering}; saḥ yogī–such a yogī; vartate–abides; mayi {eva}–in Me alone; vartamānaḥ api–although present; sarvathā–in all circumstances {whether engaged in the execution of scripturally prescribed duties or not}.
31 The yogī 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.
~~~
ātmaupamyena sarvatra, samaṁ paśyati yo ’rjuna
sukhaṁ vā yadi vā duḥkhaṁ, sa yogī paramo mataḥ [32]
{he} arjuna–O Arjuna; yaḥ–one who; ātmā-aupamyena–in comparison to himself; paśyati–sees; sukham vā yadi vā duḥkham–the happiness or unhappiness; sarvatra– of all living beings; samam–equal {to his own}; saḥ yogī–such a yogī; mataḥ–in My opinion; paramaḥ–is the best.
32 I consider the best of all yogīs to be the one who knows the happiness and unhappiness of all beings as his own.
~~~
arjuna uvācha
yo ’yaṁ yogas tvayā proktaḥ, sāmyena madhusūdana
etasyāhaṁ na paśyāmi, chañchalatvāt sthitiṁ sthirām [33]
arjunaḥ uvācha–Arjuna said: {he} madhusūdana–O Madhusūdana; ayam–this; yogaḥ–yoga; yaḥ proktaḥ–that has been described; tvayā–by You; sāmyena–as equanimity: aham–I; na paśyāmi–cannot conceive; etasya–its; sthirām–stable; sthitim– state; chañchalatvāt–due to the fickle nature; {manasaḥ}–of the mind.
33 Arjuna said: O Madhusūdana, because of the fickle nature of the mind, I cannot conceive how one can maintain the equilibrium in yoga that You have described.
~~~
chañchalaṁ hi manaḥ kṛṣṇa, pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye, vāyor iva suduṣkaram [34]
{he} kṛṣṇa–O Kṛṣṇa; hi–for; manaḥ–the mind; chañchalam–is naturally fickle; pramāthi–turbulent–disturbing the intelligence, body, and senses; balavat–powerful– uncontrollable by even the intelligence; dṛḍham–and obstinate. {ataḥ}–Therefore; aham–I; manye–consider; nigraham–the control; tasya–of the mind; suduṣkaram– more difficult; vayoḥ iva–than {controlling} the wind.
34 O Kṛṣṇa, the mind is fickle, turbulent, obstinate and very powerful. I consider controlling it to be more difficult than controlling the wind.
~~~
śrī-bhagavān uvācha
asaṁśayaṁ mahā-bāho, mano durnigrahaṁ chalam
abhyāsena tu kaunteya, vairāgyeṇa cha gṛhyate [35]
śrī-bhagavān uvācha–The Supreme Lord said: {he} mahā-bāho–O heroic Arjuna; asaṁśayam–undoubtedly; manaḥ–the mind; chalam–is fickle; durnigraham–and extremely difficult to control; tu–but; {he} kaunteya–O son of Kuntī; gṛhyate–it is controlled; abhyāsena–by, under the guidance of a bona fide spiritual master, practice {of meditation on the Supreme Lord}; cha–and; vairāgyena–by detachment.
35 The Supreme Lord said: O heroic Arjuna, undoubtedly the mind is fickle and extremely difficult to control. However, O son of Kuntī, it is possible by practice and
detachment.
~~~
asaṁyatātmanā yogo, duṣprāpa iti me matiḥ
vaśyātmanā tu yatatā, śakyo ’vāptum upāyataḥ [36]
yogaḥ–Yoga; duṣprāpaḥ–is difficult to attain; asaṁyata-ātmanā–by a person of uncontrolled mind; iti–this is; me–My; matiḥ–opinion; tu–but; yatatā–one who strives; vaśya-ātmanā–to control the mind; upāyataḥ–by the appropriate method of arduous practice {sādhana}; avāptum śakyaḥ–can attain to yoga.
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.
~~~
arjuna uvācha
ayatiḥ śraddhayopeto, yogāch chalita-mānasaḥ
aprāpya yoga-saṁsiddhiṁ, kāṁ gatiṁ kṛṣṇa gachchhati [37]
arjunaḥ uvācha–Arjuna said: {he} kṛṣṇa–O Kṛṣṇa; kām gatim gachchhati–what is the fate of; śraddhayā upetaḥ–a person who engages in yoga practice due to his faith in yoga scriptures; ayatiḥ–yet is not diligent; yogāt chalita-mānasaḥ–and whose mind deviates from yoga {due to a lack of practice and abnegation}; aprāpya–without achieving; yoga-saṁsiddhim–success in yoga?
37 Arjuna said: O Kṛṣṇa, 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?
~~~
kachchin nobhaya-vibhraṣṭaś, chhinnābhram iva naśyati
apratiṣṭho mahā-bāho, vimūḍho brahmaṇaḥ pathi [38]
{he} mahā-bāho–O mighty hero; kachchit na–is it not that; {saḥ}–such a person; vimūḍhaḥ–bewildered; brahmaṇaḥ pathi–on the path of attaining the Absolute; apratiṣṭhaḥ–shelterless; ubhaya-vibhraṣṭaḥ–and deviated from the paths of both karma and yoga; naśyati–is lost; iva–like; chhinna-abhram–a scattered cloud?
38 O mighty hero, O Kṛṣṇa, 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?
~~~
etan me saṁśayaṁ kṛṣṇa, chhettum arhasy aśeṣataḥ
tvad-anyaḥ saṁśayasyāsya, chhettā na hy upapadyate [39]
{he} kṛṣṇa–O Kṛṣṇa; {tvam}–You; arhasi–are able; aśeṣataḥ chhettum–to completely slash; etat saṁśayam–this doubt; me–of mine. tvat anyaḥ–Other than You; chhettā–a destroyer; asya saṁśayasya–of this doubt; na hi upapadyate–is not to be found.
39 O Kṛṣṇa! No one but You can dispel this doubt of mine. Please mercifully slash it at the root.
~~~
śrī-bhagavān uvācha
pārtha naiveha nāmutra, vināśas tasya vidyate
na hi kalyāṇa-kṛt kaśchid, durgatiṁ tāta gachchhati [40]
śrī-bhagavān uvācha–The Supreme Lord said: {he} pārtha–O son of Kuntī; na vidyate–there is no; tasya vināśaḥ–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 vināśaḥ}– 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; kaśchit– any; kalyāṇa-kṛt–person engaged in virtuous actions; na gachchhati durgatim–does not suffer an ill fate.
40 The Supreme Lord said: O Arjuna, son of Kuntī, 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.
~~~
prāpya puṇya-kṛtāṁ lokān, uṣitvā śāśvatīḥ samāḥ
śuchīnāṁ śrīmatāṁ gehe, yoga-bhraṣṭo ’bhijāyate [41]
prāpya–Attaining to; lokān–the planes; puṇya-kṛtam–of the pious; yoga-bhraṣṭaḥ– the person fallen from {comparatively short} yoga practice; uṣitvā–residing; {tatra}– there; śāśvatīḥ samāḥ–for many years; abhijāyate–takes birth; gehe–in the home; śrīmatām–of noble, prosperous persons; śuchīnām–given to pure and honest practices.
41 After residing for many years in all those heavenly planes that are attainable by the performers of great sacrifices such as the Aśvamedha, the unsuccessful yoga practitioner takes birth in the home of honourable, prosperous persons given to pure and honest practices.
~~~
athavā yoginām eva, kule bhavati dhīmatām
etaddhi durlabhataraṁ, loke janma yad īdṛśam [42]
athavā eva–Otherwise {after relatively longer yoga practice}; bhavati–he is born; kule–in a lineage; dhīmatām–of teachers of yoga; yoginām–dedicated to yoga practice. hi–Certainly; yat īdṛśam–such; janma–a birth; etat–as this; durlabhataram–is more rarely attained; loke–in this world.
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.
~~~
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; {saḥ}– he; labhate–attains; tam buddhi-saṁyogam–that consciousness of the Supersoul; paurva-daihikam–of his previous life. tataḥ cha–Thereby; yatate–he strives; bhūyaḥ– again; saṁsiddhau–for spiritual success–to attain the darśana or transcendental vision of the Supersoul.
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.
~~~
pūrvābhyāsena tenaiva, hriyate hy avaśo ’pi saḥ
jijñāsur api yogasya, śabda-brahmātivartate [44]
hi–Since; avaśaḥ api–despite himself; saḥ eva–he; hriyate–is carried; tena pūrvaabhyāsena– by his practice of the previous life. jijñāsuḥ api–As a seeker; yogasya–of yoga; ativartate–he surpasses; śabda-brahma–{the fruitive rituals of} the Vedas.
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.
~~~
prayatnād yatamānas tu, yogī saṁśuddha-kilbiṣaḥ
aneka-janma-saṁsiddhas, tato yāti parāṁ gatim [45]
yogī tu–The yogī; yatamānaḥ–striving harder; prayatnāt–than the previous attempt; saṁśuddha-kilbiṣaḥ–his consciousness cleansed of all worldly attachment; anekajanma- saṁsiddhaḥ–gains the perfection of many lifetimes’ endeavours; tataḥ–and thereby; yāti–gains; parām gatim–liberation in the form of both self-realization and Supersoul-realization.
45 Striving harder than before, the yogī’s consciousness is cleansed of all worldly attachment, and he achieves the fruit of many lifetimes of yoga practice—he attains the supreme destination.
~~~
tapasvibhyo ’dhiko yogī, jñānibhyo ’pi mato ’dhikaḥ
karmibhyaś chādhiko yogī, tasmād yogī bhavārjuna [46]
yogī–The yogī; adhikaḥ–is superior; tapasvibhyaḥ–to the performer of severe austerities {such as Chāndrāyaṇa}; adhikaḥ api–and is also superior; jñānibhyaḥ–to the jñānī , the person of knowledge. yogī–The yogī; adhikaḥ cha–is also superior; karmibhyaḥ– to the karmī, person of action; {iti me}–this is My; mataḥ–consideration. tasmāt– Therefore; {he} arjuna–O Arjuna; {tvam}–you; bhava–be; yogī–a yogī.
46 The yogī is superior to persons engaged in severe austerities {such as the Chāndrāyaṇa vow}, superior to the person of knowledge who worships Brahman, and superior to the person of action. Know this to be My conclusion. Therefore, O Arjuna, be a yogī.
~~~
yoginām api sarveṣāṁ, mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ, sa me yuktatamo mataḥ [47]
sarveṣām yoginām api–Of all types of yogīs on the paths of karma, jṅāna, tapasyā, aṣṭāṅga-yoga, bhakti, etc.; yaḥ–one who; śraddhāvān–with firm faith in the holy scriptures which corroborate the superexcellence of devotion for Me; antaḥ-ātmanā–and with heart; mat-gatena–fully dedicated to Me; bhajate mām–renders service to Me by engaging in the devotional practices based on hearing and chanting My glories; saḥ– such a devotee; yuktatamaḥ–is foremost. {iti}–This is; me–My; mataḥ–opinion.
47 The best of all yogīs 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.
~~~
iti śrī-mahābhārate śata-sāhasryāṁ saṁhitāyāṁ vaiyāsikyāṁ
bhīṣma-parvaṇi śrīmad-bhagavad-gītāsūpaniṣatsu brahmavidyāyāṁ
yoga-śāstre śrī-kṛṣṇārjuna-saṁvāde
dhyāna-yogo nāma ṣaṣṭho ’dhyāyaḥ [6]
End of Chapter Six
The Path of Meditation
from the conversation of Śrī Kṛṣṇa and Arjuna in Śrīmad Bhagavad-Gītā Upaniṣad, the Yoga Scripture of Transcendental Knowledge in Bhīṣma Parva of Śrī Mahābhārata, the Holy Scripture revealed by Śrīla Vyāsadeva in a hundred thousand verses.
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