ध्यानयोगः
Chapter
6
Dhyāna-yogaḥ
- Topic of Meditation
(Praise
of Niṣkāma-karma)
श्रीभगवानुवाच
अनाश्रितः कर्मफलं कार्यं कर्म करोति
यः।
स सन्न्यासी
च योगी च न निरग्निर्न चाक्रियः॥६.१॥
śrībhagavān
uvāca
anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ |
sa sannyāsī ca yogī ca na niragnir-na cākriyaḥ ||6.1||[2]
anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ |
sa sannyāsī ca yogī ca na niragnir-na cākriyaḥ ||6.1||[2]
yaḥ karmaphalam anāśritaḥ
kāryaṃ karma[3]
karoti, saḥ[4]
sannyāsī, ca yogī, ca na nir-agniḥ[5],
ca na a-kriyaḥ |
Śrī Bhagavān said:
The one (yaḥ) who performs (karoti)
to be done (kāryam) action (karma), not driven by (anāśritaḥ) results/ends in view (karma-phalam),
he is a sannyāsī (sannyāsī), as well as (ca) a yogī (yogī), and (ca) not (na) just a sannyāsī
who has renounced all the fire-rituals (niragniḥ), and (ca) who
does not (na) perform any action (akriyaḥ).
||6.1||
यं संन्यासमिति प्राहुर्योगं तं
विद्धि पाण्डव ।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति
कश्चन ॥६.२॥
yaṃ sannyāsam-iti
prāhur-yogaṃ taṃ viddhi pāṇḍava! |
na hyasannyastasaṅkalpo[6] yogī bhavati kaścana || 6.2||
na hyasannyastasaṅkalpo[6] yogī bhavati kaścana || 6.2||
pāṇḍava!
yaṃ sannyāsam iti prāhuḥ, taṃ[7] yogaṃ viddhi
| hi asannyasta-saṅkalpaḥ[8] kaścana yogī
na bhavati |
O, Son of Pāṇḍu! (pāṇḍava!)! What (yam) they say (prāhuḥ) as (iti) renunciation (sannyāsam), understand
(viddhi) that (tam) to be karmayoga (yogam) because
(hi), anyone (kaścana) who has not given up desires (a-sannyasta-saṅkalpaḥ)
does not become (bhavati) a karmayogī (yogī). ||6.2||
आरुरुक्षोर्मुनेर्योगं कर्म
कारणमुच्यते ।
योगारूढस्य तस्यैव शमः कारणमुच्यते ॥६.३॥
ārurukṣor-muner-yogaṃ
karma kāraṇam-ucyate |
yogārūḍhasya tasyaiva śamaḥ kāraṇam-ucyate ||6.3||
yogārūḍhasya tasyaiva śamaḥ kāraṇam-ucyate ||6.3||
ārurukṣoḥ[9]
muneḥ[10]
[11]
yogaṃ karma kāraṇam ucyate | tasya yogārūḍhasya[12]
eva śamaḥ kāraṇam ucyate |
For the discriminating/contemplative person (muneḥ),
wishing to attain/climb/reach (ārurukṣoḥ) (the contemplative disposition
of the) i) yoga (of meditation), ii) karma(yoga) is said to be (ucyate) the means (kāraṇam).
For the person (tasya) who has (already) attained yoga (yogārūḍhasya),
total renunciation of desires (śamaḥ) alone (eva) is said to be (ucyate)
the means (kāraṇam). ||6.3||
(Definition/characteristics
of a yogārūḍhaḥ)
यदा हि नेन्द्रियार्थेषु न
कर्मस्वनुषज्जते ।
सर्वसङ्कल्पसन्न्यासी
योगारूढस्तदोच्यते ॥६.४॥
yadā hi
nendriyārtheṣu na karmasvanuṣajjate |
sarvasaṅkalpasannyāsī yogārūḍhas-tadocyate ||6.4||
sarvasaṅkalpasannyāsī yogārūḍhas-tadocyate ||6.4||
yadā na indriyārtheṣu[13],
na karmasu[14],
hi anu-ṣajjate[15],
tadā[16]
sarva-saṅkalpa-sannyāsī yogārūḍhaḥ[17]
ucyate
|
When one is neither (na) attached (anu-ṣajjate) to the sense objects (indriyārtheṣu)
nor to actions (karmasu), such a person is said to be one who has renounced
the cause of all desires (sarva-saṅkalpa-sannyāsī),
one who has attained liberation (yogārūḍha).
||6.4||
उद्धरेदात्मनात्मानं नात्मानमवसादयेत्
।
आत्मैव ह्यात्मनो बन्धुरात्मैव
रिपुरात्मनः॥६.५॥
uddhared[18]-ātmanātmānaṃ[19]
nātmānam-avasādayet |
ātmaiva hyātmano[20] bandhur-ātmaiva ripur-ātmanaḥ ||6.5||[21]
ātmaiva hyātmano[20] bandhur-ātmaiva ripur-ātmanaḥ ||6.5||[21]
ātmanā[22]
ātmanam uddharet, ātmānaṃ na avasādayet
| hi ātmā eva ātmanaḥ bandhuḥ, ātmā eva ātmanaḥ ripuḥ[23][24]|
May one lift (uddharet) oneself (ātmanam)
by oneself (ātmanā), may one not (na) destroy (avasādayet)
oneself (ātmānam). For (hi), the self (ātmā) alone (eva)
is one’s (ātmanaḥ) benefactor (bandhuḥ), the self (ātmā) alone
(eva) is one’s (ātmanaḥ) enemy (ripuḥ). ||6.5||
बन्धुरात्मात्मनस्तस्य
येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव
शत्रुवत् ॥६.६॥
bandhur-ātmātmanas-tasya
yenātmaivātmanā jitaḥ |
anātmanas-tu śatrutve vartetātmaiva śatruvat ||6.6||
anātmanas-tu śatrutve vartetātmaiva śatruvat ||6.6||
yena ātmanā ātmā jitaḥ,
tasya ātmanaḥ ātmā eva bandhuḥ | tu anātmanaḥ[25] ātmā eva śatruvat[26] śatrutve varteta |
For that (tasya) person (ātmanaḥ), who has mastered (jitaḥ)
oneself (ātmā) by oneself (ātmanā), the self (ātmā) alone (eva)
is a friend (bandhuḥ). Whereas (tu),
for the self who has not mastered oneself (anātmanaḥ), the self (ātmā)
alone (eva) would remain (varteta) in the position of an enemy (śatrutve),
like an enemy (śatruvat). ||6.6||
जितात्मनः प्रशान्तस्य परमात्मा
समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः॥६.७॥
jitātmanaḥ
praśāntasya paramātmā samāhitaḥ |
śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ ||6.7||
śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ ||6.7||
śītoṣṇa-sukhaduḥkheṣu,
tathā mānāpamānayoḥ, jitātmanaḥ praśāntasya paramātmā[27]
samāhitaḥ
|
For the one who has mastery over oneself (jitātmanaḥ),
whose mind is tranquil (praśāntasya) with reference to heat and cold,
pleasure and pain (śītoṣṇa-sukha-duḥkheṣu), praise and criticism (mānāpamānayoḥ),
the mind (paramātmā) is always in a state of composure (samāhitaḥ).
||6.7||
(Definition
of a yogi)
ज्ञानविज्ञानतृप्तात्मा कूटस्थो
विजितेन्द्रियः।
युक्त इत्युच्यते योगी
समलोष्टाश्मकाञ्चनः॥६.८॥
jñānavijñānatṛptātmā
kūṭastho[28]
vijitendriyaḥ |
yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ || 6.8||
yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ || 6.8||
jñānavijñāna-tṛptātmā,
kūṭasthaḥ, vijitendriyaḥ, sama-loṣṭāśma-kāñcanaḥ yogī yuktaḥ[29]
iti ucyate |
One whose mind (ātmā) is content (tṛptaḥ)
in the knowledge (jñāna-vijñāna) of the self (jñāna-vijñāna-tṛptātmā),
who remains unchanged (kūṭasthaḥ), who has mastered the sense organs and
organs of action (vi-jitendriyaḥ), for whom a lump of clay (loṣṭa),
a stone (aśma), and gold (kāñcanaḥ) are the same (sama-loṣṭāśma-kāñcanaḥ),
such a composed person (yuktaḥ) is referred to (iti ucyate) as a yogī
(yogī). ||6.8||
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु
।
साधुष्वपि च पापेषु
समबुद्धिर्विशिष्यते ॥६.९॥
suhṛn[30]
[31]mitrāryudāsīnamadhyasthadveṣyabandhuṣu[32]
|
sādhuṣvapi ca pāpeṣu samabuddhir-viśiṣyate ||6.9||
sādhuṣvapi ca pāpeṣu samabuddhir-viśiṣyate ||6.9||
suhṛn-mitrāryudāsīna-madhyastha-dveṣya-bandhuṣu
| sādhuṣu ca pāpeṣu api samabuddhiḥ viśiṣyate |
The one whose vision is the same (sama-buddhiḥ) with
reference to[33] a
benefactor (suhṛd), a friend (mitraḥ), an indifferent/neutral (udāsīnaḥ),
an arbitrator (madhyasthaḥ), a person who evokes dislike (dveṣyaḥ),
a relative (bandhuḥ), righteous people (sādhuḥ) and (ca) even (api) towards the unrighteous (pāpeṣu), he/she is the most
exalted (viśiṣyate). ||6.9||
(Five verses on meditation)
योगी युञ्जीत सततमात्मानं रहसि स्थितः।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः॥६.१०॥
yogī
yuñjīta satatam-ātmānaṃ rahasi sthitaḥ |
ekākī yatacittātmā nirāśīr-aparigrahaḥ ||6.10||
ekākī yatacittātmā nirāśīr-aparigrahaḥ ||6.10||
yatacittātmā[34]
nirāśīḥ aparigrahaḥ[35]
yogī[36]
ekākī rahasi sthitaḥ ātmānaṃ[37]
satataṃ yuñjīta |
May the meditator (yogī), whose body (ātmā)
and mind (cittam) are mastered (yata-cittātmā), who is free from
longing (nir-āśīḥ), free from possessions (aparigrahaḥ),
remaining (sthitaḥ) alone (ekākī) in a quiet place (rahasi),
constantly (satatam) unite (yuñjīta) his/her mind (ātmānam)
(with the object of meditation). ||6.10||
(Suggestion
to place the mat for meditation)
(11 and 12
to be read together since yuñjyāt is
the verb)
शुचौ देशे प्रतिष्ठाप्य
स्थिरमासनमात्मनः।
नात्युच्छ्रितं नातिनीचं
चैलाजिनकुशोत्तरम् ॥६.११॥
तत्रैकाग्रं मनः कृत्वा
यतचित्तेन्द्रियक्रियः।
उपविश्यासने
युञ्ज्याद्योगमात्मविशुद्धये ॥६.१२॥
śucau deśe
pratiṣṭhāpya sthiram-āsanam-ātmanaḥ |
nātyucchritaṃ nātinīcaṃ cailājinakuśottaram ||6.11||
tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ |
upaviśyāsane yuñjyād[38]-yogam-ātmaviśuddhaye ||6.12||
nātyucchritaṃ nātinīcaṃ cailājinakuśottaram ||6.11||
tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ |
upaviśyāsane yuñjyād[38]-yogam-ātmaviśuddhaye ||6.12||
śucau deśe[39]
[40]
cailājina-kuśottaraṃ na atyucchritaṃ na atinīcam[41] ātmanaḥ[42]
āsanaṃ sthiraṃ pratiṣṭhāpya[43];
tatra āsane[44]
upaviśya[45]
yata-cittendriya-kriyaḥ manaḥ ekāgraṃ[46]
kṛtvā[47]
ātma-viśuddhaye[48]
yogaṃ[49]
yuñjyād
|
Having arranged (pratiṣṭhāpya) one’s (ātmanaḥ)
seat (āsanam) (made of) a piece of soft cloth (caila), a skin (ājina),
and a grass mat (kuśa) layered in (reverse) order (uttaram), in a
clean (śucau) place (deśe), firm (sthiram), not (na) too high (atyucchritam), not (na) too low (ati-nīcaṃ), sitting (upaviśya)
there (tatra) on the seat (āsane), making (kṛtvā) one’s
mind (manaḥ) single-pointed (ekāgram), may the one who has
mastered the mind and senses (yata-cittendriya-kriyaḥ) practice (yuñjyāt) meditation (yogam) for the
purification of the mind (ātma-viśuddhaye). ||6.11-12||
(13 and 14
to be read together since āsīta is
the common verb)
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।
सम्प्रेक्ष्य नासिकाग्रं स्वं
दिशश्चानवलोकयन् ॥६.१३॥
प्रशान्तात्मा
विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत
मत्परः॥६.१४॥
samaṃ
kāyaśirogrīvaṃ dhārayann[50]-acalaṃ
sthiraḥ |
samprekṣya nāsikāgraṃ svaṃ diśaś[51]cānavalokayan ||6.13||
samprekṣya nāsikāgraṃ svaṃ diśaś[51]cānavalokayan ||6.13||
praśāntātmā
vigatabhīr-brahmacārivrate sthitaḥ |
manaḥ saṃyamya maccitto[52] yukta āsīta matparaḥ ||6.14||
manaḥ saṃyamya maccitto[52] yukta āsīta matparaḥ ||6.14||
kāya-śiro-grīvaṃ samam
acalaṃ dhārayan[53],
sthiraḥ, svaṃ nāsikāgraṃ samprekṣya[54]
diśaḥ ca anavalokayan[55];
praśāntātmā[56],
vigata-bhīḥ, brahmacārivrate sthitaḥ, manaḥ saṃyamya[57],
yuktaḥ mac-cittaḥ mat-paraḥ āsīta[58] |
Holding (dhārayan) oneself firm (sthiraḥ)
without moving (acalam), keeping the body, head, and neck (kāya-śiro-grīvam)
in one straight line (samam), (as though) looking (samprekṣya) at
the tip of one’s (svam) nose (for eye position) (nāsikāgram) and (ca) not looking (anavalokayan) in
all directions (diśaḥ), being
the one whose mind is tranquil (praśāntātmā), who is free from fear (vigata-bhīḥ),
established (sthitaḥ) in one’s commitment (vrata) to the life of
a brahmacārī (brahmacāri-vrate), may (that) meditator (yuktaḥ)
sit (āsīta) thinking of Me (mac-cittaḥ), having Me as the
ultimate goal (mat-paraḥ), withdrawing (saṃyamya) the mind (manaḥ). ||6.13-14||
युञ्जन्नेवं सदात्मानं योगी
नियतमानसः।
शान्तिं निर्वाणपरमां
मत्संस्थामधिगच्छति ॥६.१५॥
yuñjann[59]-evaṃ
sadātmānaṃ yogī niyatamānasaḥ |
śāntiṃ nirvāṇaparamāṃ matsaṃsthām-adhigacchati ||6.15||
śāntiṃ nirvāṇaparamāṃ matsaṃsthām-adhigacchati ||6.15||
niyata-mānasaḥ yogī [60],[61]evam
ātmānaṃ[62]
sadā yuñjan[63]
mat-saṃsthāṃ nirvāṇa-paramāṃ śāntim[64]
adhi-gacchati |
Always (sadā) connecting (yuñjan)
the mind (ātmānam) in this manner (evam), the meditator (yogī),
whose mind is mastered (niyata-mānasaḥ), gains (adhi-gacchati) peace
(śāntim), which is centred on Me
(which is in the form of an absorption in Me) (mat-saṃsthām), which is
the ultimate (paramam) liberation (nirvāṇam). ||6.15||
नात्यश्नतस्तु योगोऽस्ति न
चैकान्तमनश्नतः।
न चातिस्वप्नशीलस्य जाग्रतो नैव
चार्जुन ॥६.१६॥
nātyaśnatas-tu
yogo’[65]sti
na caikāntam-anaśnataḥ |
na cātisvapnaśīlasya jāgrato[66] naiva cārjuna ||6.16||[67]
na cātisvapnaśīlasya jāgrato[66] naiva cārjuna ||6.16||[67]
arjuna! yogaḥ[68]
[69]na
tu ati aśnataḥ, ca na ekāntam anaśnataḥ,[70]
ca na ati svapnaśīlasya, ca na jāgrataḥ[71]
eva asti
|
O, Arjuna! (arjuna!) Indeed (tu) meditation
(yoga) is (asti) not (na) for one who eats too much (atyaśnataḥ), nor (na) for one who does not eat (anaśnataḥ)
at all (ekāntam); nor (na) indeed (ca), for one
who sleeps too much (ati-svapna-śīlasya), nor (na) indeed (eva) who is always
awake (ati-jāgrataḥ). ||6.16||
(3rd
Definition of Yoga)
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।
yuktāhāravihārasya
yuktaceṣṭasya karmasu |
yuktasvapnāvabodhasya yogo[73] bhavati duḥkhahā ||6.17. ||
yuktasvapnāvabodhasya yogo[73] bhavati duḥkhahā ||6.17. ||
yuktāhāravihārasya,
karmasu yukta-ceṣṭasya, yukta-svapnāvabodhasya yogaḥ[74]
duḥkhahā bhavati |
For the one, who is moderate in eating (yuktāhārasya)
and other leisurely activities (yukta-vihārasya), who is mindful (yukta-ceṣṭasya)
in all activities (karmasu), with reference to one’s sleeping (yukta-svapnasya)
and waking hours (yuktāvabodhasya), (for such a person) meditation (yoga) becomes (bhavati) the
destroyer of sorrow (duḥkhahā). ||6.17||
यदा विनियतं चित्तमात्मन्येवावतिष्ठते
।
निःस्पृहः सर्वकामेभ्यो युक्त
इत्युच्यते तदा ॥६.१८॥
yadā
viniyataṃ cittam-ātmanyevāvatiṣṭhate |
niḥspṛhaḥ sarvakāmebhyo[75] yukta ityucyate tadā ||6.18||
niḥspṛhaḥ sarvakāmebhyo[75] yukta ityucyate tadā ||6.18||
vi-niyataṃ cittaṃ[76]
yadā ātmani eva ava-tiṣṭhate, tadā[77]
sarva-kāmebhyaḥ niḥspṛhaḥ yuktaḥ iti ucyate |
When the mind (cittam) has gained certain
composure (vi-niyataṃ), (and) remains (ava-tiṣṭhate) in the self (ātmani)
alone (eva), when (yadā) one is free (niḥspṛhaḥ) from
longing for all the objects (of desire) (sarva-kāmebhyaḥ), then (tadā) he is said (ucyate)
to be (iti) one, who is accomplished/together
(yuktaḥ). ||6.18||
यथा दीपो निवातस्थो नेङ्गते सोपमा
स्मृता ।
योगिनो यतचित्तस्य युञ्जतो
योगमात्मनः॥६.१९॥
yathā dīpo[78]
nivātastho[79]
neṅgate sopamā smṛtā |[80]
yogino[81] yatacittasya yuñjato[82] yogam-ātmanaḥ ||6.19||
yogino[81] yatacittasya yuñjato[82] yogam-ātmanaḥ ||6.19||
"yathā nivātasthaḥ dīpaḥ[83]
na iṅgate", sā upamā[84]
ātmanaḥ yogaṃ[85]
yuñjataḥ yoginaḥ[86]
yatacittasya smṛtā |
"Just as (yathā) a lamp (dīpaḥ),
protected from the wind (nivāta-sthaḥ), does not (na) tremble (iṅgate)" - this (sā) simile (upamā)
is used/remembered (smṛtā) for the composed mind (yata-cittasya) of
the meditator (yoginaḥ) who practises (yuñjataḥ) contemplation (yogam)
of the self (ātmanaḥ). ||6.19||
(description
of a meditative person
20 (tuṣyati) and 21 (calati) can be read together, or separately,
since
there is continuation of thought)
यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि
तुष्यति ॥६.२०॥
सुखमात्यन्तिकं यत्तद्
बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति
तत्त्वतः॥६.२१॥
yatroparamate
cittaṃ niruddhaṃ yogasevayā |
yatra caivātmanātmānaṃ paśyann[87]-ātmani tuṣyati ||6.20||
yatra caivātmanātmānaṃ paśyann[87]-ātmani tuṣyati ||6.20||
sukham-ātyantikaṃ
yat-tad[88]-buddhigrāhyam-atīndriyam
|
vetti yatra na caivāyaṃ sthitaś[89]-calati tattvataḥ ||6.21||
vetti yatra na caivāyaṃ sthitaś[89]-calati tattvataḥ ||6.21||
yatra yogasevayā
niruddhaṃ cittam upa-ramate, ca yatra ātmanā[90]
ātmānaṃ paśyan[91]
ātmani eva tuṣyati.....
.....tat ātyantikaṃ
sukhaṃ[92],
yat[93]
atīndriyaṃ buddhigrāhyaṃ, tat yatra vetti, ca (yatra) sthitaḥ, ayaṃ tattvataḥ
na eva calati |[94]
When (yatra) the mind (cittam),
mastered (niruddham) by the practice of meditation (yoga-sevayā),
quietens/abides in Ātmā (upa-ramate), and (ca) when (yatra) seeing (paśyan) oneself (ātmānam)
by oneself (ātmanā) alone (eva), one rejoices (tuṣyati)
in oneself (ātmani)…. ||6.20||
…. (and when) one recognizes (vetti) that (tat)
absolute (ātyantikam) happiness (sukham), which (yat) is
known by the intellect (buddhi-grāhyam), which is beyond sense
perception (atīndriyam), and (ca)
when (yatra), being rooted therein (sthitaḥ), one (ayam)
never (na) moves (calati) away from the truth (tattvataḥ) of
oneself. ||6.21||
(22 (yam) and 23 (tam) to be read together,
since
there is continuation of thought)
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं
ततः।
यस्मिन्स्थितो न दुःखेन गुरुणापि
विचाल्यते ॥६.२२॥
(Another definition of Yoga)
तं विद्याद् दुःखसंयोगवियोगं
योगसंज्ञितम् ।
स निश्चयेन योक्तव्यो
योगोऽनिर्विण्णचेतसा ॥६.२३॥
yaṃ
labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ |
yasmin sthito[95] na duḥkhena guruṇāpi vicālyate ||6.22||
yasmin sthito[95] na duḥkhena guruṇāpi vicālyate ||6.22||
taṃ vidyād[96]
duḥkhasaṃyoga-viyogaṃ[97]
yogasañjñitam |
sa niścayena yoktavyo[98] yogo'[99]nirviṇṇacetasā ||6.23||
sa niścayena yoktavyo[98] yogo'[99]nirviṇṇacetasā ||6.23||
yaṃ lābhaṃ
labdhvā[100]
tataḥ adhikam aparaṃ na manyate,ca yasmin sthitaḥ guruṇā duḥkhena[101]
api na vicālyate; taṃ[102]
duḥkha-saṃyoga-viyogaṃ[103]
yoga-sañjñitaṃ vidyāt | saḥ yogaḥ anirviṇṇa-cetasā niścayena yoktavyaḥ |
Having gained (labdhvā) which (yam),
one does not (na) think (manyate)
there is any other (aparam) better (adhikam) gain (lābham)
than that (tataḥ), and (ca) established
(sthitaḥ) in which (yasmin), one is not (na) affected (vicālyate)
even (api) by a great (guruṇā) sorrow (duḥkhena).…. ||6.22||
.….may one know (vidyāt) that (tam)
dissociation (viyogam) from association (saṃyoga) with sorrow (duḥkha),
to be what is called (sañjñitam) as yoga (yoga). That (saḥ)
yoga (yogaḥ) should (niścayena) be pursued (yoktavyaḥ)
with clarity of purpose with a mind (nirviṇṇa-cetasā) that is not
discouraged. ||6.23||
(Mind management
24 and 25 to be read together)
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा
सर्वानशेषतः।
मनसैवेन्द्रियग्रामं विनियम्य
समन्ततः॥६.२४॥
शनैः शनैरुपरमेद् बुद्ध्या
धृतिगृहीतया ।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि
चिन्तयेत् ॥६.२५॥
saṅkalpaprabhavān kāmāns[104]-tyaktvā
sarvān-aśeṣataḥ |
manasaivendriyagrāmaṃ viniyamya samantataḥ ||6.24||
manasaivendriyagrāmaṃ viniyamya samantataḥ ||6.24||
śanaiḥ śanair-uparamed[105]
buddhyā dhṛtigṛhītayā |
ātmasaṃsthaṃ manaḥ kṛtvā na kiñcid[106] api cintayet ||6.25||
ātmasaṃsthaṃ manaḥ kṛtvā na kiñcid[106] api cintayet ||6.25||
sarvān saṅkalpa-prabhavān
kāmān[107]
aśeṣataḥ tyaktvā[108],
manasā indriya-grāmaṃ samantataḥ[109]
eva viniyamya[110];
dhṛtigṛhītayā buddhyā[111]
manaḥ ātma-saṃsthaṃ kṛtvā[112],
śanaiḥ śanaiḥ uparamet | kiñcit api na cintayet |
Giving
up (tyaktvā) totally (aśeṣataḥ) all (sarvān) desires (kāmān)
born of thought (saṅkalpa-prabhavān), completely (samantataḥ), withdrawing (viniyamya)
the group of sense organs and organs of action (indriya-grāmaṃ) by the
mind (manasā) alone (eva)….. ||6.24||
…..with the intellect (buddhyā) endowed
with perseverance (dhṛti-gṛhītayā), may one slowly (śanaiḥ śanaiḥ)
resolve (upa-ramet) the mind, making (kṛtvā) the mind (manaḥ)
abide in the self (ātma-saṃstham) | May one not (na) think (cintayet) of anything (kiñcit) else (api). ||6.25||
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्
॥६.२६॥
yato[113]
yato[114]
niścarati manaś-cañcalam-asthiram |
tatas-tato[115] niyamyaitad[116] ātmanyeva vaśaṃ nayet ||6.26||
tatas-tato[115] niyamyaitad[116] ātmanyeva vaśaṃ nayet ||6.26||
asthiraṃ
cañcalaṃ manaḥ[117]
yataḥ yataḥ niś-carati, tataḥ tataḥ[118]
etat niyamya[119],
ātmani eva vaśaṃ nayet |
In whatsoever (yataḥ yataḥ), the unsteady (cañcalam)
restless (asthiram) mind (manas), wanders/roams around (niś-carati),
may one bringing it (etat) back (niyamya)
from that (tataḥ tataḥ) into
one’s own hands (vaśam) to the self (ātmani) alone (eva). ||6.26
प्रशान्तमनसं ह्येनं योगिनं
सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥६.२७॥
praśāntamanasaṃ
hyenaṃ yoginaṃ sukham-uttamam |
upaiti śāntarajasaṃ brahmabhūtam-akalmaṣam ||6.27||
upaiti śāntarajasaṃ brahmabhūtam-akalmaṣam ||6.27||
hi praśānta-manasaṃ śānta-rajasam
akalmaṣam enaṃ[120]
brahma-bhūtaṃ[121]
yoginam[122]
uttamaṃ sukham[123]
upaiti[124] |
Indeed (hi), the most exalted (uttamam)
happiness (sukham) reaches (upaiti) this (enam) meditator (yoginam),
whose mind is tranquil (praśānta-manasam), whose passions have quietened
(śānta-rajasam), whose life has become free from defects (akalmaṣam),
who has become Brahman (through knowledge) (brahma-bhūtam). ||6.27||
युञ्जन्नेवं सदात्मानं योगी
विगतकल्मषः।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं
सुखमश्नुते ॥६.२८॥
yuñjann[125]evaṃ
sadātmānaṃ yogī vigatakalmaṣaḥ |
sukhena brahmasaṃsparśam-atyantaṃ sukham-aśnute ||6.28||
sukhena brahmasaṃsparśam-atyantaṃ sukham-aśnute ||6.28||
vigata-kalmaṣaḥ yogī[126] evaṃ sadā ātmānaṃ[127]
yuñjan[128]
sukhena brahma-saṃsparśam atyantaṃ sukham[129]
aśnute|
The meditator (yogī), free from the conflicts born of adharma (vigata-kalmaṣaḥ), always (sadā)
uniting (yuñjan) the mind (ātmānam) thus (evam), easily (sukhena)
gains (aśnute) absolute (atyantaṃ) happiness (sukham) (born
of) contact with (recognition of) Brahman (brahma-saṃsparśam). ||6.28||
सर्वभूतस्थमात्मानं सर्वभूतानि
चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र
समदर्शनः॥६.२९॥
sarvabhūtastham-ātmānaṃ
sarvabhūtāni cātmani |[130]
īkṣate yogayuktātmā sarvatra samadarśanaḥ ||6.29||
īkṣate yogayuktātmā sarvatra samadarśanaḥ ||6.29||
yoga-yuktātmā[131]
sarvatra sama-darśanaḥ ātmānaṃ sarva-bhūtasthaṃ, sarva-bhūtāni ca ātmani, īkṣate |
One, whose mind is resolved by his contemplation/spiritual
disciplines (yoga-yuktātmā), sees
the same Reality (sama-darśanaḥ) everywhere (sarvatra), sees (īkṣate)
the Self (ātmānam) abiding in all living beings (sarva-bhūtastham),
and (ca) all beings (sarva-bhūtāni) in the Self (ātmani). ||6.29||
यो मां पश्यति सर्वत्र सर्वं च मयि
पश्यति ।
तस्याहं न प्रणश्यामि स च मे न
प्रणश्यति ॥६.३०॥
yo[132]
māṃ paśyati sarvatra sarvaṃ ca mayi paśyati |[133]
tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati ||6.30||
tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati ||6.30||
yaḥ sarvatra māṃ
paśyati, ca sarvaṃ mayi paśyati, tasya ahaṃ na praṇaśyāmi[134],
ca saḥ[135]
me na praṇaśyati |
The one (yaḥ) who sees (paśyati)
Me (mām) in all beings (sarvatra), and (ca) sees (paśyati)
all beings (sarvam) in Me (mayi), for him/her (tasya) I am
(aham) not (na) separate/remote (praṇaśyāmi), and (ca)
s/he is (sa) not (na) separate/remote (praṇaśyati) from Me
(me). ||6.30||
सर्वभूतस्थितं यो मां
भजत्येकत्वमास्थितः।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते
॥६.३१॥
sarvabhūtasthitaṃ
yo[136]
māṃ bhajatyekatvam-āsthitaḥ |
sarvathā vartamāno’[137]pi sa yogī mayi vartate ||6.31||
sarvathā vartamāno’[137]pi sa yogī mayi vartate ||6.31||
yaḥ ekatvam āsthitaḥ,
sarvabhūta-sthitaṃ māṃ[138]
bhajati, saḥ[139]
yogī sarvathā vartamānaḥ api mayi vartate |[140]
The one (yaḥ) who gains (bhajati)
the vision, having recognized (āsthitaḥ) the oneness (ekatvam) of
Me (māṃ) abiding in all beings (sarvabhūta-sthitaṃ), that (saḥ) yogī (yogī) abides (vartate) in Me (mayi),
in spite of (api) remaining in (vartamānaḥ) whatever he/she does
(sarvathā). ||6.31||
आत्मौपम्येन सर्वत्र समं पश्यति
योऽर्जुन ।
सुखं वा यदि वा दुःखं स योगी परमो
मतः॥६.३२॥
ātmaupamyena
sarvatra samaṃ paśyati yo’rjuna |
sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo[141] mataḥ ||6.32||
sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo[141] mataḥ ||6.32||
arjuna! yaḥ ātmā
upamyena sarvatra samaṃ paśyati, vā
sukhaṃ, yadi vā duḥkhaṃ, saḥ[142]
yogī paramaḥ[143]
mataḥ
|
O, Arjuna (arjuna!)! One who (yaḥ), in all situations (sarvatra) sees/treats/responds (paśyati)
whether (vā) pleasure (sukham), or (vā) perhaps (yadi)
pain (duḥkham) as the same (samam) by the same standard (upamyena)
as he applies to himself (ātmā), that (saḥ) yogī, (yogī) is regarded (mataḥ) as the
most exalted (paramaḥ). ||6.32||
(Mind management)
अर्जुन उवाच
योऽयं योगस्त्वया प्रोक्तः साम्येन
मधुसूदन ।
एतस्याहं न पश्यामि
चञ्चलत्वात्स्थितिं स्थिराम् ॥६.३३॥
arjuna
uvāca
yo’[144]yaṃ yogas-tvayā proktaḥ sāmyena madhusūdana! |
etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām ||6.33||
yo’[144]yaṃ yogas-tvayā proktaḥ sāmyena madhusūdana! |
etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām ||6.33||
madhusūdana[145]!
yaḥ ayaṃ yogaḥ tvayā sāmyena proktaḥ, cañcalatvāt[146]
aham etasya[147]
sthirāṃ sthitiṃ[148]
na paśyāmi |
Arjuna said:
O, Slayer of Madhu (madhusūdana!)! This (ayam) yoga (yogaḥ) that (yaḥ)
has been explained (proktaḥ) by you (tvayā) as sameness (sāmyena),
I do not (na) see (paśyāmi) its (etasya) steady (sthiram)
vision (sthitim) due to agitation (cañcalatvāt). ||6.33||
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्
दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव
सुदुष्करम् ॥६.३४॥
cañcalaṃ
hi manaḥ kṛṣṇa pramāthi balavad[149]-dṛḍham
|
tasyāhaṃ nigrahaṃ manye vāyor-iva suduṣkaram ||6.34||
tasyāhaṃ nigrahaṃ manye vāyor-iva suduṣkaram ||6.34||
hi kṛṣṇa! manaḥ
cañcalaṃ[150]
pramāthi dṛḍhaṃ balavat[151][152]
| (ataḥ) tasya nigrahaṃ vāyoḥ iva[153]
suduṣkaram[154]
ahaṃ manye
|
Indeed (hi), O Kṛṣṇa! (kṛṣṇa!) The
mind (manaḥ) is ‘agitation’ (cañcalam), a turbulent (pramāthi),
well-rooted (dṛḍham) tyrant (balavat). I (aham) consider (manye)
it impossible (su-duṣkaram) to control (nigrahaṃ) it (tasya)
as (iva) that of the wind (vāyoḥ). ||6.34||
श्रीभगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलम्
।
अभ्यासेन तु कौन्तेय वैराग्येण च
गृह्यते ॥६.३५॥
śrībhagavān
uvāca
asaṃśayaṃ
mahābāho! mano[155]
durnigrahaṃ calam |
abhyāsena tu kaunteya! vairāgyeṇa ca gṛhyate ||6.35||[156]
abhyāsena tu kaunteya! vairāgyeṇa ca gṛhyate ||6.35||[156]
mahābāho[157]!
asaṃśayaṃ manaḥ calam, dur-nigrahaṃ[158]
| tu kaunteya! abhyāsena[159]
ca vairāgyeṇa gṛhyate |
Śrī Bhagavān said:
O! Mighty-armed (mahābāho!)! Undoubtedly (asaṃśayam) the mind (manaḥ) is
agitated (calam), difficult to master (dur-nigraham). Nevertheless
(tu), O Son of Kunti (kaunteya!)!
It is mastered (gṛhyate) by practice (abhyāsena), and (ca)
objectivity/dispassion (vairāgyeṇa). ||6.35||
असंयतात्मना योगो दुष्प्राप इति मे
मतिः।
वश्यात्मना तु यतता
शक्योऽवाप्तुमुपायतः॥६.३६॥
asaṃyatātmanā
yogo[160]
duṣprāpa iti me matiḥ |
vaśyātmanā tu yatatā śakyo’[161]vāptum-upāyataḥ ||6.36||
vaśyātmanā tu yatatā śakyo’[161]vāptum-upāyataḥ ||6.36||
asaṃyatātmanā yogaḥ
duṣ-prāpaḥ[162]
| tu vaśyātmanā[163]
yatatā upāyataḥ avāptuṃ[164]
śakyaḥ - iti me matiḥ |
Yoga (yogaḥ) is hard to gain (duṣ-prāpaḥ) by someone who has not mastered the
mind (asaṃyatātmanā). However (tu), it is possible (śakyaḥ)
to gain (avāptum)
by a mastered mind (vaśyātmanā (saṃyatātmanā)), which makes
effort (yatatā) with right means[165]
(upāyataḥ). This is (iti) My
(me) vision (matiḥ). ||6.36||
(Fate of a
yogabhraṣṭaḥ)
अर्जुन उवाच
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण
गच्छति ॥६.३७॥
arjuna
uvāca
ayatiḥ śraddhayopeto[166] yogāc[167]-calitamānasaḥ |
aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa! gacchati ||6.37||
ayatiḥ śraddhayopeto[166] yogāc[167]-calitamānasaḥ |
aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa! gacchati ||6.37||
kṛṣṇa! śraddhayā upetaḥ,
ayatiḥ, yogāt calita-mānasaḥ, yoga-saṃsiddhim aprāpya[168]
kāṃ gatiṃ[169]
gacchati
|
Arjuna said:
O Kṛṣṇa (kṛṣṇa!)!
The one who is endowed (upetaḥ) with faith (śraddhayā), (in the śāstra), (however) whose effort is
inadequate (ayatiḥ), whose mind wanders away (calita-mānasaḥ) from
yoga (yogāt), having not gained (aprāpya) perfection in yoga
(yoga-saṃsiddhim), to which (kām) end (gatiṃ) does he/she go (gacchati)? ||6.37||
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव
नश्यति ।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः
पथि ॥६.३८॥
kaccin[170]nobhayavibhraṣṭaś-chinnābhram-iva
naśyati |
apratiṣṭho[171] mahābāho! vimūḍho[172] brahmaṇaḥ pathi ||6.38||
apratiṣṭho[171] mahābāho! vimūḍho[172] brahmaṇaḥ pathi ||6.38||
mahābāho! kaccit
brahmaṇaḥ pathi vimūḍhaḥ, apratiṣṭhaḥ chinnābhram iva[173]
ubhaya-vibhraṣṭaḥ na naśyati |
O, Mighty-armed (mahābāho!)!
Deluded (vimūḍhaḥ) in the path (pathi) of (knowledge) Brahman
(brahmaṇaḥ), does
not one (kaccit), fallen from
both (ubhaya-vibhraṣṭaḥ) perish (naśyati) without
support (apratiṣṭhaḥ),
like (iva) a cloudlet (abhram) torn asunder (chinna).
||6.38||
त्वदन्यः संशयस्यास्य छेत्ता न
ह्युपपद्यते ॥६.३९॥
etan[174]-me
saṃśayaṃ kṛṣṇa! chettum-arhasyaśeṣataḥ |
tvad[175]-anyaḥ saṃśayasyāsya chettā na hyupapadyate ||6.39||
tvad[175]-anyaḥ saṃśayasyāsya chettā na hyupapadyate ||6.39||
kṛṣṇa! me etat[176]
saṃśayam aśeṣataḥ[177]
chettum[178]
arhasi | hi tvat anyaḥ[179]
asya saṃśayasya[180]
chettā na upa-padyate |
O, Kṛṣṇa! (kṛṣṇa!) You should (arhasi) completely (aśeṣataḥ) dispel
(chettum) this (etat) doubt (saṃśayam) of mine (me),
since (hi) there cannot (na) be (upa-padyate) any other (anyaḥ)
dispeller of this (asya) doubt (saṃśayasya) than you (tvat).
||6.39||
(Bhagavān’s assurance)
श्रीभगवानुवाच
पार्थ नैवेह नामुत्र विनाशस्तस्य
विद्यते ।
न हि कल्याणकृत्कश्चिद् दुर्गतिं तात
गच्छति ॥६.४०॥
śrībhagavān
uvāca
pārtha! naiveha nāmutra vināśas-tasya vidyate |
na hi kalyāṇakṛt kaścid[181]-durgatiṃ tāta! gacchati ||6.40||
pārtha! naiveha nāmutra vināśas-tasya vidyate |
na hi kalyāṇakṛt kaścid[181]-durgatiṃ tāta! gacchati ||6.40||
pārtha! tasya na iha
vināśaḥ, na amutra eva vidyate | tāta! hi
kalyāṇakṛt kaścit durgatiṃ[182]
na gacchati |
Śrī Bhagavān said:
O Son of Pṛthā (pārtha!)! There is (vidyate) no destruction (vināśaḥ)
for him/her (tasya), neither (na) here (iha), nor (na)
in the hereafter (amutra) at all (eva).
My son (tāta!)! Because (hi) anyone (kaścit) who performs meritorious
actions (kalyāṇakṛt), never (na) reaches (gacchati) a bad
end (dur-gatim). ||6.40||
प्राप्य पुण्यकृतां लोकानुषित्वा
शाश्वतीः समाः।
शुचीनां श्रीमतां गेहे
योगभ्रष्टोऽभिजायते ॥६.४१॥
prāpya puṇyakṛtāṃ
lokān uṣitvā śāśvatīḥ samāḥ |
śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo’[183]bhijāyate ||6.41||
śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo’[183]bhijāyate ||6.41||
yogabhraṣṭaḥ
puṇyakṛtāṃ lokān[184]
prāpya[185],
śāśvatīḥ samāḥ[186]
uṣitvā[187],
śucīnāṃ śrīmatāṃ gehe abhi-jāyate |
Having gained (prāpya) the worlds (lokān) of
the meritorious (puṇyakṛtām), (and) having lived (uṣitvā - there) for countless (śāśvatīḥ)
years (samāḥ), the one who did not succeed in yoga
(yoga-bhraṣṭaḥ), is born (abhi-jāyate)
in the home (gehe) of pure (śucīnām)
and prosperous (śrīmatām) people. ||6.41||
अथवा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्
॥६.४२॥
athavā
yoginām-eva kule bhavati dhīmatām |
etadd[188]hi durlabhataraṃ loke janma yad[189]īdṛśam ||6.42||
etadd[188]hi durlabhataraṃ loke janma yad[189]īdṛśam ||6.42||
athavā[190]
dhīmatāṃ yoginām[191],[192]
eva kule bhavati | īdṛśaṃ yat etat janma loke hi durlabhataram[193][194]
|
Alternatively
(athavā), he is born (bhavati) in the family (kule) of
wise (dhīmatām) yogis (yoginām) only (eva). Such (etat)
a birth (janma) as (yat) this (īdṛśam) is indeed (hi)
more difficult (durlabha-taram) to gain in this world (loke). ||6.42||
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्
।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥६.४३॥
tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam |
yatate ca tato[195] bhūyaḥ saṃsiddhau kurunandana! ||6.43||
yatate ca tato[195] bhūyaḥ saṃsiddhau kurunandana! ||6.43||
kurunandana! tatra taṃ paurva-dehikaṃ buddhi-saṃyogaṃ[196]
labhate | ca tataḥ bhūyaḥ saṃsiddhau yatate |
O, Joy of the Kuru[197]
(Pāṇḍu[198])
family (kurunandana!)! There (tatra),
he gains (labhate) mental-reconnection (buddhi-saṃyogam) with
that (tam) which existed in his previous body (paurva-dehikam)
and (ca) strives (yatate) for
further (bhūyaḥ) success (saṃsiddhau) than (tataḥ) the
previous effort in yoga. ||6.43||
पूर्वाभ्यासेन तेनैव ह्रियते
ह्यवशोऽपि सः।
जिज्ञासुरपि योगस्य
शब्दब्रह्मातिवर्तते ॥६.४४॥
pūrvābhyāsena tenaiva hriyate hyavaśo’[199]pi
saḥ |
jijñāsur-api yogasya[200] śabdabrahmātivartate ||6.44||
jijñāsur-api yogasya[200] śabdabrahmātivartate ||6.44||
saḥ
avaśaḥ api, tena pūrvābhyāsena[201]
eva hi hriyate| yogasya jijñāsuḥ api śabda-brahma ati-vartate
|
In spite (api)
of being helpless (avaśaḥ), by that (tena)
previous practice (pūrvābhyāsena) alone (eva hi), he (saḥ)
is drawn/led (hriyate) to
yoga. Even though (api) seeker of knowledge (jijñāsuḥ) of yoga
(yogasya), he goes beyond (ati-vartate) those words of the Veda (śabda-brahma).
||6.44||
प्रयत्नाद्यतमानस्तु योगी
संशुद्धकिल्बिषः।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम्
॥६.४५॥
prayatnād[202]-yatamānas-tu
yogī saṃśuddhakilbiṣaḥ |
anekajanmasaṃsiddhas-tato[203] yāti parāṃ gatim ||6.45||
anekajanmasaṃsiddhas-tato[203] yāti parāṃ gatim ||6.45||
tu prayatnāt yatamānaḥ
yogī[204]'[205]
aneka-janma-saṃsiddhaḥ saṃśuddha-kilbiṣaḥ[206],
tataḥ[207]
parāṃ gatiṃ[208]
yāti
|
Indeed
(tu) the yogī, who because of effort
(prayatnāt), by means of the will (yatamānaḥ), cleansed of all
impurities (saṃśuddha-kilbiṣaḥ) gathered in many past human births (aneka-janma-saṃsiddhaḥ),
then (tataḥ), he/she gains (yāti) the ultimate (parāṃ) end
(gatim). ||6.45||
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि
मतोऽधिकः।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी
भवार्जुन ॥६.४६॥
tapasvibhyo’[209]dhiko[210]
yogī jñānibhyo[211]'pi
mato’[212]dhikaḥ
|
karmibhyaś[213]-cādhiko[214] yogī tasmād[215] yogī bhavārjuna! ||6.46||
karmibhyaś[213]-cādhiko[214] yogī tasmād[215] yogī bhavārjuna! ||6.46||
yogī tapasvibhaḥ adhikaḥ,
jñānibhyaḥ api adhikaḥ mataḥ | ca karmibhyaḥ[216]
yogī adhikaḥ | tasmāt arjuna! yogī bhava|
A yogī (karmayogī) is considered (mataḥ)
superior (adhikaḥ) to those who live a life of meditation (tapasvibhyaḥ),
superior even (api) to the wise people (jñānibhyaḥ), and (ca) superior to those who perform desired-action/or
ritualists (karmibhyaḥ). Therefore (tasmāt),
O Arjuna! (arjuna!) be a yogī (karma)yogī). ||6.46||
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना
।
श्रद्धावान्भजते यो मां स मे युक्ततमो
मतः॥६.४७॥
yoginām-api
sarveṣāṃ madgatenāntarātmanā |
śraddhāvān bhajate yo[217] māṃ sa me yuktatamo[218] mataḥ ||6.47||
śraddhāvān bhajate yo[217] māṃ sa me yuktatamo[218] mataḥ ||6.47||
sarveṣāṃ yoginām[219]
api yaḥ śraddhāvān, madgatena antarātmanā māṃ bhajate, saḥ[220]
me[221]
yuktatamaḥ[222]
mataḥ
|
The one, who (yaḥ) has śraddhā (śraddhāvān), with a mind (antar-ātmanā)
absorbed in Me (mad-gatena), contemplates (bhajate) on Me (mām),
s/he (saḥ) is the most exalted yogī
(yuktatamaḥ) among all (sarveṣām api) the yogīs (yoginām).
This is my (me) opinion (mataḥ). ||6.47||
***
ॐ तत्सदिति
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे ध्यानयोगो नाम षष्ठोऽध्यायः॥६॥
oṃ tat
sat
iti
śrīmad-bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna-saṃvāde
dhyānayogo nāma ṣaṣṭho’dhyāyaḥ (6)
***
Om, That (tat)
is the only reality (sat).
Thus concludes the sixth chapter titled Dhyāna-yogaḥ (Topic of Meditation), in
the Bhagavadgītā, which is the
essence of the Upaniṣads, whose subject matter is both knowledge of Brahman and
Yoga, which is in the form of a dialogue between Śrī Kṛṣṇa and Arjuna.
***
+ eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[2] Definition of a sannyāsī who is also a yogī - anāśritaḥ karmaphalaṃ kāryaṃ
karma karoti
yaḥ. It's all abt understanding the karma
and karmaphala, and not just being niragniḥ or
akriyaḥ.
[3] kāryam (adj) karma (noun)
[4] yaḥ (relative) saḥ
(co-relative)
[5] saḥ sannyāsī, ca yogī - refers to the same person
[7] yam (relative) tam
(co-relative)
[8] asannyasta-saṅkalpaḥ
- not yet giving up desires for limited results like heaven, etc.
[9] ārurukṣaḥ - (in Vivekacūḍamaṇi)
one who wants to climb the summit. Lowest rung of the
ladder (neophyte) of Yoga is termed yogārurukṣuḥ
[10] muneḥ = manana-śilasya (a
contemplative person)
[11] ārurukṣoḥ (adj) muneḥ (noun)
[12] yogārūḍhasya = yogārūḍhaḥ
(Ch.6.4) = yogārūḍhatvam (Vi.Cū. 9)
yogārūḍhatvam āsādya samyag-darśana-niṣṭhayā
|| Vi.Cū. 9
[13] indriyārtheṣu (wrt - śabdaḥ, sparśaḥ, rūpaḥ, rasaḥ,
gandhaḥ) - saptamyadhikaraṇe ca
- Aṣ. 2.3.36 (dūrantikārthebhyaḥ, anabhihite)
viṣaya saptamī
wrt - viṣaya saptamī
[15] anu-sajjate becomes
anuṣajjate because of the sūtra "iṇ koḥ" - Aṣ.8.3.57
[16] yadā (relative) tadā
(co-relative)
[17] second reference to yogārūḍhaḥ.
Ch 6.3 and 6.4.
[19] uddhared-ātmanātmānaṃ
magnaṃ saṃsāra-vāridhau | Vi.Cū. 9
गुणा गुणेषु वर्तन्त इति
मत्वा न
सज्जते ॥ - Ch 3.28 (siddha-pakṣa)
[22] by mind/volition. ātmā - means mind here.
[23] The non-understood Ātmā is the cause of fear. The understood
Ātmā is cause of fearlessness. Therefore,
aviduṣaḥ bhaya-kāraṇam ātmā eva - Swāmi
Dayānanda
Saraswati -Tai.Up. vol.2 - pg 452
[24] bandhuḥ - ripuḥ - antonyms
[25] ātmanaḥ - anātmanaḥ - antonyms
[26] Simile - śatruvat
[27] paramātmā = means mind here, not Īśvara.
[29] jñānavijñāna-tṛptātmā = kūṭasthaḥ
= vijitendriyaḥ = sama-loṣṭāśma-kāñcanaḥ = yogī =
yuktaḥ - refer to the same person
[30] 2nd suhṛd
(saṃhitāyām)
[32] 1st of the
three places that cannot be broken.
wrt
[34] ātmā - is physical body here.
vācyo vā cottara-pada-lopah - Vārtika)
[36] yatacittātmā nirāśīḥ aparigrahaḥ yogī - refers to the same person
[37] ātmānam - means mind here.
[39] śucau (adj) deśe (noun)
anabhihite)
[41] atyucchritaṃ - atinīcam -
antonyms
[42] ātmanaḥ = the person's
anabhihite)
[46] (absorbed in the object of
meditation)
[48] ātma-viśuddhaye - ātmā is
mind here
[49] yogam -
means meditation here. The Chapter is titled Dhyānayoga anyway
vartamāne)
[56] ātmā - means mind here.
[58] maccittaḥ matparaḥ āsīta - saguṇa-brahma-viṣaya-mānasa-vyāpāraḥ
- Definition of
meditation.
[60] niyata-mānasaḥ yogī
refers to the same person
[61] yogī = means meditator here
[62] ātmānam = means mind here
[64] mat-saṃsthām (adj) nirvāṇa-paramām
(adj) śāntim (noun)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ saṃhitāyām)
[67] negates the concept of ayatiḥ later in Ch 6.37
[68] Yoga here is more
comprehensive than meditation alone. It is a complete lifestyle as
well as understanding the philosophy of moderation (sahaja yoga) propounded by the
Buddha
after seeing the extreme life style of the Jainas.
[69] Yoga - means meditation here
[70] atyaśnataḥ - anaśnataḥ -
antonyms
[71] ati svapnaśīlasya - ati jāgrataḥ - antonyms
[72] A person who sleeps too
much, sits too much and isn’t physically active enough is more
than four times
as likely to die early. @Fact
[74] Yoga - means meditation here
[76] vi-niyatam (adj) cittam
(noun)
[77] yadā (relative) tadā
(co-relative)
[80] yathā dīpo nivātastho neṅgate - Simile - Upamā Alaṅkāra (Arthālaṅkāra).
Here the lamp is the upamāna (example), the mind is the
upameya (exemplified).
[83] nivātasthaḥ (adj) dīpaḥ
(noun)
[84] sā (dp) upamā (noun) -
explicitly presented as upamā
(simile), since yathā is there.
Upamā Alaṅkāra (Arthālaṅkāra).
[85] Yogam - means contemplation here.
[86] yuñjataḥ (adj) yoginaḥ
(noun)
[90] ātmanā - means by the mind here
vartamāne)
[92] atīndriyam (adj) buddhigrāhyam
(adj) ātyantikam (adj) sukham (noun)
[93] tat (co-relative) yat
(relative)
[94] yatra, yatra, yatra, yatra....the sentence is not completed
[97] 2nd place that
cannot be broken.
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[101] guruṇā (adj) duḥkhena
(noun)
[102] duḥkha-saṃyoga-viyogam (adj) yoga-sañjñitam (adj) tam (dp)
[103] tam (adj) duḥkha-saṃyoga-viyogam
(noun)
[107] sarvān (dp) saṅkalpa-prabhavān
(adj) kāmān (noun)
[109] aśeṣataḥ = samantataḥ
[111] dhṛtigṛhītayā (adj) buddhyā
(noun)
[117] asthiram (adj) cañcalam (adj)
manaḥ (noun)
[118] yato yato - tatas-tato (yataḥ yataḥ, tataḥ tataḥ) - Sanskrit phrase "as and
when - then"
[120] enam (anvādeśa) comes
after as per grammatical rule
- dvitīyāṭaus-svenaḥ - Aṣ 2.4.34 (etadaḥ, idam-anvadeśe anudāttaḥ)
[121] brahmabhūtam - Ch 6.27
brahmabhūtaḥ - Ch 5.24
[122] praśānta-manasam (adj) śānta-rajasam
(adj) akalmaṣam (adj) enam (dp) brahma-
bhūtam (adj)
yoginam (noun) - refers to one
person - is in 2nd case, Karma-kāraka
[123] uttamam (adj) sukham (noun)
- is in 1st case, neuter gender - Kartṛ-kāraka.
संहितैकपदे
नित्या, नित्या धातूपसर्गयोः |
नित्या समासे, वाक्ये तु
सा विवक्षामपेक्षते ॥
[126] vigata-kalmaṣaḥ (adj) yogī (noun)
- yogī means a meditator here.
[127] ātmānam - means mind here, with the object of contemplation
vartamāne)
[129] brahma-saṃsparśam (adj) atyantam
(adj) sukham (noun)
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । -
Ch 6.29
सम्पश्यन्ब्रह्म परमं
याति नान्येन हेतुना ॥
- कैवल्योपनिषत् 10
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि |
समं पश्यन्नात्मयै स्वाराज्यम् अधिगच्छाति || - मनुस्मृति 12.91
[131] ātmā - means mind here
[133] same vision as in the
earlier śloka
[134] separate by time, space,
or anything intervening
[135] yaḥ (relative) saḥ
(co-relative)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[138] sarvabhūta-sthitam (adj) mām
(noun)
[139] yaḥ (relative) saḥ
(co-relative)
me as the one who lives in all beings; he abides in me,
regardless of his way of living.
"It doesn't matter what you do for a living, or what
you eat, or what you wear, or how
you talk, or where you sleep - what truly matters is if you
are compassionate, honest,
brave, tolerant, and joyful.
source -
http://www.dailyo.in/lifestyle/bahinabai-hamsageethe-kannadasan-tamil-poetry-
marathi-literature/
story/1/7758.html
[142] yaḥ (relative) saḥ
(co-relative)
[143] saḥ (dp) yogī (noun) paramaḥ (adj)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[145] Slayer of Madhu, a demon.
Whenever Madhusūdana is referred, one has to
understand the term as - Kaiṭabhasūdana also
[146] akartaryṛurṇe pañcamī
Aṣ 2.3.24 (hetau)
[147] yaḥ (relative) - etasya
(co-relative)
[148] sthirām (adj) sthitim
(noun)
[150] manaḥ (subject) cañcalam
(subjective complement). Metaphor like "All the world is a
stage." - Shakespeare
pratyayaḥ, paraśca)
[152] manaḥ (noun) cañcalam
(adj) pramāthi (adj) dṛḍham (adj) balavat (adj)
[153] Simile - iva
[154] suduṣkaram - strange word. duṣ-karam
means difficult to do. su-duṣkaram
means -
fairly difficult to do.
Their control is by practice and
non-attachment. - Yo.Sū.12
[157] mahābāho! = O mighty-armed. Both Kṛṣṇa and Arjuna call each other mahābāho in the
Bhagavadgītā.
[158] manaḥ (noun) calam (adj),
dur-nigraham (adj)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
paraśca)
[163] vaśyātmanā - asaṃyatātmanā
- antonym
pratyayaḥ, paraśca)
[165] i.e., practice and
objectivity
[169] kām (ip) gatim (noun)
Aṣ 8.4.45 (saṃhitāyām)
[173] Simile - iva
अदसस्तु विप्रकृष्टे, तदिति परोक्षे विजानीयात् ॥
[177] aśeṣataḥ = without śeṣa
(remnant)
pratyayaḥ, paraśca)
[179] tvad-anyaḥ - Ananvaya alaṅkāra (Arthālaṅkāra) - Where the example (upamāna) and
the exemplified (upameya) is the same in the absence of a suitable different example
(upamāna).
[180] asya (dp) saṃśayasya
(noun)
[182] kaścit (adj) durgatim
(noun)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[184] puṇyakṛtām (adj) lokān
(noun)
[186] śāśvatīḥ (adj) samāḥ
(noun)
+ another Sandhi ho dhah 8.2.31 or 8.2.32???
[190] 2nd possibility
[191] dhīmatām (adj) yoginām
(noun)
[192] may be dhīmatāṃ yoginām is a difficult
combination. I can only think of Patañjali and
Abhinavagupta
taddhitāḥ, ṅyāp-prādipadikāt,
pratyayaḥ, paraśca)
[194] than the birth described
in the previous (Ch.6.41) śloka
[196] paurva-dehikam (adj) buddhi-saṃyogam
(noun)
[197] Kuru was born after 25 generations of Puru's dynasty, and
after 15 generations of Kuru, the Kauravas (dhārtarāṣṭrāḥ) and Pāṇḍavas were
born. - Wiki
The Purus were a clan, or a confederation of
clans, mentioned many times in the Ṛgveda, formed
around 3180 BCE. ṚV-7.96.2
locates them at the banks of the
Saraswatī
river. There were several factions of Purus, one being
the Bharatas. The
Purus rallied many
other groups against
King Sudas of the Bharata,
but were defeated
in the Battle of the
Ten Kings (ṚV- 7.18, etc.,). - Wiki
+ eṅaḥ padāntat ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[200] Here yoga - means
knowledge.
[201] tena (dp) pūrvābhyāsena
(noun)
[204] yatamānaḥ (adj) yogī
(noun)
Aṣ 2.3.2 (anabhihite) of 6th case as per - na lokavyaya-niṣṭhā-khalarthatṛnām
- Aṣ 2.3.69 (ṣaṣṭhī)
[206] aneka-janma-saṃsiddhaḥ (adj) saṃśuddha-kilbiṣaḥ
(noun)
[207] after this birth in a
favourable situation
[208] parām (adj) gatim (noun)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[219] sarveṣām (dp) yoginām
(noun)
[220] yaḥ (relative) saḥ
(co-relative)
pratyayaḥ, paraśca)
pratyayaḥ, paraśca)