SRIMAD BHAGAVAD-GITA: CHAPTER SIX


(Dhyana-yoga)
The Path of Meditation

 

 

sri-bhagavan uvacha
anasritah karma-phalam, karyam karma karoti yah
sa sannyasi cha yogi cha, na niragnir na chakriyah [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 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.

yam sannyasam iti prahur, yogam tam viddhi pandava
na hy asannyasta-sankalpo, yogi bhavati kaschana [2]

(he) pandavah–O Arjuna; yam–that which; (sudhiyah)–the learned; prahuh–call; sannyasam itisannyasa, complete renunciation; viddhi–you should know; tam (eva) yogam–as yoga; hi–since; asannyasta-sankalpah–without renunciation of fruitive attachment (the basis of niskama karma-yoga); na kaschana–no one; bhavati–can be; yogi–a yogi.

2 O Arjuna, that which is known as sannyasa (complete renunciation) you should know to be yoga, since without renouncing fruitive desire no one can be a yogi.

aruruksor muner yogam, karma karanam uchyate
yogarudhasya tasyaiva, samah karanam 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 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.

yada hi nendriyarthesu, na karmasv anusajjate
sarva-sankalpa-sannyasi, yogarudhas 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 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 atmanatmanam, natmanam avasadayet
atmaiva hy atmano bandhur, atmaiva ripur atmanah [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 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 atmatmanas tasya, yenaivatmatmana jitah
anatmanas tu satrutve, vartetatmaiva satruvat [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 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.

jitatmanah prasantasya, param atma samahitah
sitosna-sukha-duhkhesu, tatha manapamanayoh [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); jitatmanahyogi who has conquered the mind; (bhavet)–is; param samahitah–in perfect samadhi.

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.

jnana-vijnana-trptatma, kutastho vijitendriyah
yukta ity uchyate yogi, sama-lostrasma-kanchanah [8]

yogi–The yogi; jnana-vijnana-trpta-atma–satisfied in his heart by scriptural knowledge as well as realization; 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 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.

suhrn-mitrary-udasina-, madhyastha-dvesya-bandhusu
sadhusv api cha papesu, sama-buddhir visisyate [9]

sama-buddhih–One of equipoised intelligence; suhrt-mitra-ari-udasina-madhyastha-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 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.

yogi yunjita satatam, atmanam rahasi sthitah
ekaki yata-chittatma, nirasir aparigrahah [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 The yogi should constantly concentrate his mind by remaining alone in a solitary place, his mind and body controlled, free from desire and acquisition.

suchau dese pratisthapya, sthiram asanam atmanah
naty-uchchhritam nati-nicham, chelajina-kusottaram [11]
tatraikagram manah krtva, yata-chittendriya-kriyah
upavisyasane yunjyad, yogam atma-visuddhaye [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 realization.

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.

samam kaya-siro-grivam, dharayann achalam sthirah
sampreksya nasikagram svam, disas chanavalokayan [13]
prasantatma vigata-bhir, brahmachari-vrate sthitah
manah samyamya mach-chitto, yukta asita mat-parah [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 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.

yunjann evam sadatmanam, yogi niyata-manasah
santim nirvana-paramam, mat-samstham 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; nirvanaparamam–of emancipation by the destruction of material existence; mat-samstham–(the peace) which abides in Me (in My non-differentiated Brahman effulgence [Srila Visvanath Chakravarti Thakur.]).

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 Brahman effulgence).

naty-asnatas tu yogo 'sti, na chaikantam anasnatah
na chati-svapna-silasya, jagrato naiva charjuna [16]

(he) arjuna–O Arjuna; yogahyoga, samadhi; na asti–is not; ati-asnatah tu–for the overeater; na cha–nor; ekantam anasnatah–for the oversleeper; na cha–nor; atisvapna-silasya–for one who oversleeps; na cha–nor; eva jagratah–for one who remains awake excessively.

16 O Arjuna, yoga cannot be practised by one who overeats, undereats, oversleeps or undersleeps.

yuktahara-viharasya, yukta-chestasya karmasu
yukta-svapnavabodhasya, yogo bhavati duhkha-ha [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 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.

yada viniyatam chittam, atmany evavatisthate
nisprhah sarva-kamebhyo, yukta ity ucyate tada [18]

yada–When; viniyatam–the disciplined; chittam–heart; avatisthate–dwells; atmani eva–in the soul alone; tada–then; nisprhah–that person detached; sarva-kamebhyah–from all desires; uchyate–is described; yuktah iti–as actually in yoga.

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.

yatha dipo nivata-stho, nengate sopama smrta
yogino yata-chittasya, yunjato yogam atmanah [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; yogamyoga; yunjatah–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 yogi absorbed in the self never flickers in its concentration.

yatroparamate chittam, niruddham yoga-sevaya
yatra chaivatmanatmanam, pasyann atmani tusyati [20]
sukham atyantikam yat tad, buddhi-grahyam atindriyam
vetti yatra na chaivayam, sthitas chalati tattvatah [21]
yam labdhva chaparam labham, manyate nadhikam tatah
yasmin sthito na duhkhena, gurunapi vichalyate [22]
tam vidyad duhkha-samyoga-, viyogam yoga-samjnitam
sa nischayena yoktavyo, yogo 'nirvinna-chetasa [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, Paramatman; 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; atiindriyam–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 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.

sankalpa-prabhavan kamams, tyaktva sarvan asesatah
manasaivendriya-gramam, viniyamya samantatah [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 To practise yoga one must abandon all thoughts that give rise to desires, and using the mind, withdraw the senses from all material objects.

sanaih sanair uparamed, buddhya dhrti-grhitaya
atma-samstham manah krtva, na kinchid 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 By steadying the intelligence, one should gradually still the mind and focus it within the self alone.

yato yato nischalati, manas chanchalam asthiram
tatas tato niyamyaitad, atmany eva vasam 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 The wavering and unsteady mind should be brought back from whatever mundane objects it pursues, and be held within the self alone.

prasanta-manasam hy enam, yoginam sukham uttamam
upaiti santa-rajasam brahma-bhutam akalmasam [27]

uttamam sukham–The joy of self-realization; upaiti–comes; enam yoginam hi–to such a yogi; santa-rajasam–who is free from the action of the mode of passion; prasantamanasam–of pacified heart; akalmasam–free from the defects of attachment, fear and anger; brahma-bhutam–and situated in the spiritual nature.

27 The transcendental joy of self-realization 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.

yunjann evam sadatmanam, yogi vigata-kalmasah
sukhena brahma-samsparsam, atyantam sukham asnute [28]

evam–In this way; sada yunjan–having constantly experienced by yoga; atmanam–his own internal nature; vigata-kalmasah–the clean-hearted; yogiyogi; sukhena–easily; asnute–attains; atyantam sukham–boundless, profound ecstasy; brahma-sam-sparsam–by contact with the divine; realization of the Supersoul.

28 Thus absorbed in self-realization, the clean-hearted yogi easily attains the boundless ecstasy of contacting the divine. He realizes the Supersoul. (Such yoga is of a devotional nature).

sarva-bhuta-stham atmanam, sarva-bhutani chatmani
iksate yoga-yuktatma, sarvatra sama-darsanah [29]

yoga-yukta-atma–The yogi who is united with Brahman, the Absolute, who realizes himself as qualitatively identical with Brahman; sarvatra sama-darsanah–and is a seer of the same spirituality everywhere; iksate–sees; atmanam–the Supersoul; sarvabhu ta-stham–situated in all beings; cha–and; sarva-bhutani–all beings; (sthitah)–situated; atmani–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 mam pasyati sarvatra, sarvam cha mayi pasyati
tasyaham na pranasyami, sa cha me na pranasyati [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 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-bhuta-sthitam yo mam, bhajaty ekatvam asthitah
sarvatha vartamano 'pi, sa yogi 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 pradesa, 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; vartamanah api–although present; sarvatha–in all circumstances (whether engaged in the execution of scripturally prescribed duties or not).

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.

atmaupamyena sarvatra, samam pasyati yo 'rjuna
sukham va yadi va duhkham, sa yogi paramo matah [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 I consider the best of all yogis to be the one who knows the happiness and unhappiness of all beings as his own.

arjuna uvacha
yo 'yam yogas tvaya proktah, samyena madhusudana
etasyaham na pasyami, chanchalatvat sthitim sthiram [33]

arjunah uvacha–Arjuna said: (he) madhusudana–O Madhusudana; ayam–this; yogahyoga; 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 Arjuna said: O Madhusudana, because of the fickle nature of the mind, I cannot conceive how one can maintain the equilibrium in yoga that You have described.

chanchalam hi manah krsna, pramathi balavad drdham
tasyaham nigraham manye, vayor iva suduskaram [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 O Krishna, the mind is fickle, turbulent, obstinate and very powerful. I consider controlling it to be more difficult than controlling the wind.

sri-bhagavan uvacha
asamsayam maha-baho, mano durnigraham chalam
abhyasena tu kaunteya, vairagyena cha grhyate [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 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.

asamyatatmana yogo, dusprapa iti me matih
vasyatmana tu yatata, sakyo 'vaptum upayatah [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 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 uvacha
ayatih sraddhayopeto, yogach chalita-manasah
aprapya yoga-samsiddhim, kam gatim krsna 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 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?

kachchin nobhaya-vibhrastas, chhinnabhram iva nasyati
apratistho maha-baho, vimudho brahmanah 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 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?

etan me samsayam krsna, chhettum arhasy asesatah
tvad-anyah samsayasyasya, chhetta 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 O Krishna! No one but You can dispel this doubt of mine. Please mercifully slash it at the root.

sri-bhagavan uvacha
partha naiveha namutra, vinasas tasya vidyate
na hi kalyana-krt kaschid, durgatim tata 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 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.

prapya punya-krtam lokan, usitva sasvatih samah
suchinam srimatam gehe, yoga-bhrasto 'bhijayate [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 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.

athava yoginam eva, kule bhavati dhimatam
etaddhi durlabhataram, loke janma yad idrsam [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 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 tam buddhi-samyogam, labhate paurva-daihikam
yatate cha tato bhuyah, samsiddhau 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 darsana 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.

purvabhyasena tenaiva, hriyate hy avaso 'pi sah
jijnasur api yogasya, sabda-brahmativartate [44]

hi–Since; avasah api–despite himself; sah eva–he; hriyate–is carried; tena purvaabhyasena–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 Despite himself, he is carried by the yoga practice of his previous life. In his search, he surpasses the fruitive rituals of the Vedas.

prayatnad yatamanas tu, yogi samsuddha-kilbisah
aneka-janma-samsiddhas, tato yati param gatim [45]

yogi tu–The yogi; yatamanah–striving harder; prayatnat–than the previous attempt; samsuddha-kilbisah–his consciousness cleansed of all worldly attachment; anekajanma-samsiddhah–gains the perfection of many lifetimes' endeavours; tatah–and thereby; yati–gains; param gatim–liberation in the form of both self-realization and Supersoul-realization.

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.

tapasvibhyo 'dhiko yogi, jnanibhyo 'pi mato 'dhikah
karmibhyas chadhiko yogi, tasmad yogi bhavarjuna [46]

yogi–The yogi; adhikah–is superior; tapasvibhyah–to the performer of severe austerities (such as Chandrayana); 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 The yogi is superior to persons engaged in severe austerities (such as the Chandrayana 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 yogi.

yoginam api sarvesam, mad-gatenantar-atmana
sraddhavan bhajate yo mam, sa me yuktatamo matah [47]

sarvesam yoginam api–Of all types of yogis on the paths of karma, jnana, 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 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.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam
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 Vyasadeva in a hundred thousand verses.

 

 

 

⇐ 5: The Path of Renunciation of Action

7: Knowledge and Realization of the Supreme ⇒

 

CONTENTS:

Mangalacharanam
Preface
Introduction
1 Observing the Armies
2 The Constitution of the Soul
3 The Path of Action
4 The Path of Knowledge
5 The Path of Renunciation of Action
6 The Path of Meditation
7 Knowledge and Realization of the Supreme
8 The Merciful Absolute
9 The Hidden Treasure of Devotion
10 The Divine Glories of the Lord
11 The Vision of the Universal Form
12 The Path of Devotion
13 Distinction Between Matter and Spirit
14 The Three Divisions of Material Nature
15 The Supreme Person
16 The Godly and Ungodly Natures
17 The Three Types of Faith
18 The Path of Liberation
The Glories of the Gita
The Glories of Srimad Bhagavad-gita from Sri Vaisnaviya-tantra-sara

"HUMILITY, TOLERANCE, GIVING HONOUR TO OTHERS | HUMILITY, TOLERANCE, GIVING HONOUR TO OTHERS"