Bhagavad Gita: Chapter 6

Bhagavad Gita: Chapter 6

आत्मसंयम—योग
(The Yoga of Meditation)

Lord Shiva, the first Yogi and the Supreme Brahman Himself, sitting in the pose of Meditation

श्री भगवानुवाच:

अनाश्रितः कर्मफलं कार्यं कर्म करोति यः ।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः ।।१।।

कर्मफल नखोजी जो, कर्म गर्छ गरीलिने ।
त्यै संन्यासी र योगी हो, अग्नि; कर्म न छोड्दिने ।।१।।

He who performs his bounden duty without depending on the fruits of his actions—he is a Sannyasin and a Yogi, not he who lights no fire and performs no action.

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ।।२।।

त्यही हो योग जस्लाई, भन्छन् संन्यास अर्जुन !
न त्यागीकन संकल्प, योगी हुन्न कुनै जन ।।२।।

Do you, O Arjuna, know Yoga to be that which they call renunciation. No one verily becomes a Yogi who has not renounced thoughts.
[Meaning: Lord Krishna eulogizes Karma Yoga here because it is a means or a stepping stone to the Yoga of meditation.]

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।
योगारूढस्य तस्यैव शमः कारणमुच्यते ।।३।।

योगेच्छु मुनिका लागि, कर्म नै हेतु बन्दछन् ।
यो योगारूढका लागि, शम नै हेतु भन्दछन् ।।३।।

For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction (quiescence) is said to be the means.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ।।४।।

हुँदैन जब असक्त, कर्म औ इन्द्रियादिमा ।
त्यो योगारूढ मानिन्छ, सर्वसंकल्प त्याग्दिँदा ।।४।।

When a man is not attached to the sense-objects or to actions, having renounced all thoughts, then he is said to have attained to Yoga.

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ।।५।।

आत्मोद्धार गरोस् आफैँ, न पारोस् जीव दुःखमा ।
आफैँ हो मित्र वा शत्रु, जीवात्माको यहाँ सदा ।।५।।

Let a man lift himself by his own Self alone; let him not lower himself, for this Self alone is the friend of oneself and this Self alone is the enemy of oneself.

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः ।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ।।६।।

त्यही हो मित्र आत्माको, जो जित्छ मन; इन्द्रिय ।
न जित्ने शत्रु आफैँ हो, शत्रु झैँ कर्म गर्दछ ।।६।।

The Self is the friend of the self (soul) for him who has conquered himself (mind and senses) by the Self, but to the unconquered self, this Self stands in the position of an enemy like the (external) foe.

जितात्मनः प्रशान्तस्य परमात्मा समाहितः ।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः ।।७।।

सुख—दुःख; चिसो—तातो, सम्मान—अपमानमा ।
शान्त भै मन जित्नेमा, रहन्छन् परमात्मा त ।।७।।

The Supreme Self of him who is self-controlled and peaceful is balanced in cold and heat, pleasure and pain, and also in honor and dishonor.

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः ।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ।।८।।

ज्ञान—विज्ञानले तृप्त, निर्विकार जितेन्द्रिय ।
हो योगी युक्त जो देख्छ, ढुंगा सुन बराबर ।।८।।

The Yogi who is satisfied with the knowledge and the wisdom (of the Self) and who has conquered the senses, and to whom a clod of earth, a piece of stone and gold are the same, is said to be harmonized.

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ।।९।।

हितैषी; मित्र; निष्पक्षी, शत्रु—मित्र; तटस्थमा ।
द्वेषी; साधु र पापीमा, देख्नु हो सम श्रेष्ठता ।।९।।

He who regards the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, the relatives, the righteous and the unrighteous, with an equal mind is considered the greatest.

योगी युञ्जीत सततमात्मानं रहसि स्थितः ।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ।।१०।।

स्थिर भै ध्यान आत्माको, गरोस् योगी निरन्तर ।
एकान्तमा जिती चित्त, त्यागी आशा; परिग्रह ।।१०।।

Let the Yogi try constantly to keep the mind steady, remaining in solitude, alone, with the mind and the body controlled, and free from hope and greed.

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ।।११।।

शुद्ध भूमिविषे आफ्नो, बनाई स्थिर आसन ।
अग्लो—होचो, नहोस्; हुन् ती, मृगछाला; लुगा कुश ।।११।।

In a clean spot, having established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and kusha grass, one over the other,

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ।।१२।।

मन एकाग्र पारेर, चित्तेन्द्रिय—क्रिया जिती ।
त्यसैमा आत्मशुद्ध्यार्थ, योगाभ्यास गरोस् बसी ।।१२।।

There, having made the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated on the seat, practice Yoga for the purification of the self.

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ।।१३।।

देह; घाँटी; शिरै सोझो, पारी दृढ र सुस्थिर ।
हेरी स्वनाकको टुप्पो, नहेरेर कतैतिर ।।१३।।

Let him firmly hold his body, head and neck erect and perfectly still, gazing at the tip of his nose, without looking around.

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः ।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ।।१४।।

शान्त; निर्भय आत्मा भै, रहेर ब्रह्मचर्यमा ।
योगी भै मन रोकेर, चित्त अर्पीरहोस् ममा ।।१४।।

Serene-minded, fearless, firm in the vow of a celibacy, having controlled the mind, thinking of Me and balanced in mind, let him sit, having Me as his supreme goal.

युञ्जन्नेवं सदात्मानं योगी नियतमानसः ।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ।।१५।।

आत्मा जोडी सँधै यस्तै, योगी जो मन जित्दछ ।
उसलाई परं मुक्ति, मैरुपी शान्ति मिल्दछ ।।१५।।

Thus, always keeping the mind balanced, the Yogi, with the mind controlled, attains to the peace abiding in Me, which culminates in liberation.

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः ।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ।।१६।।

न पटक्कै नखानेमा, खञ्चुवामा न योग यो ।
न पटक्कै नसुत्नेमा, सुतुवामा न सिद्ध भो ।।१६।।

Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all; nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna!

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ।।१७।।

ठीक खाने; ठिकै चल्ने, कर्ममा ठीक लाग्दिने ।
ठीक सुत्ने र जाग्नेमा, हुन्छ यो दुःख नास्दिने ।।१७।।

Yoga becomes the destroyer of pain for him who is always moderate in eating and recreation (such as walking, etc.), who is moderate in exertion in actions, who is moderate in sleep and wakefulness.

यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ।।१८।।

जब अधीनको चित्त, ईशमा मिल्छ राम्ररी ।
संपूर्ण कामना त्याग्ने, योगी भनिन्छ त्यो घरी ।।१८।।

When the perfectly controlled mind rests in the Self only, free from longing for the objects of desire, then he is said to be well established in Yoga.

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ।।१९।।

जस्तो दीपक हल्लिन्न, हावारहित ठाउँमा ।
योगीका वशको चित्त, त्यस्तै हो जो छ योगमा ।।१९।।

As a lamp placed in a windless spot does not waver, to such is compared the Yogi of controlled mind, practicing Yoga in the Self (or absorbed in the Yoga of the Self).

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ।।२०।।

योगबाट जसै चित्त, रोकी आराम पाउँछ ।
आत्मामै ब्रह्म देखेर, ऊ आफैँमा रमाउँछ ।।२०।।

When the mind, restrained by the practice of Yoga, attains to quietude, and when, seeing the Self by the Self, he is satisfied in his own Self.

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ।।२१।।

अखण्ड, इन्द्रियातीत, सुख जो बुद्धिग्राह्य छ ।
तत्त्वले स्थिर योगीले, जानेमा ऊ न डग्दछ ।।२१।।

In that joyous state, he is situated in boundless transcendental happiness, realized through transcendental senses, and, established wherein, he never moves from the Reality.

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ।।२२।।

जे पाई अन्य त्यो भन्दा, बढी लाभ न मिल्दछ ।
जहाँ रही महादुःख, पाए पनि न चल्दछ ।।२२।।

Having obtained this, he thinks there is no other gain superior to it. Being established in such a position, he is not moved even by heavy sorrow.

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम् ।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ।।२३।।

दुःखसंयोगले हीन, योग त्यो जान्नु पर्दछ ।
त्यो योग शान्त चित्तैले, दृढ भै मान्नु पर्दछ ।।२३।।

Let that be known by the name of Yoga, the severance from union with pain. This Yoga should be practiced with determination and with an undesponding mind.

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः ।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ।।२४।।

संकल्पको हुने काम, त्यागी निःशेष नै सब ।
मनद्वारा सबैबाट, इन्द्रियादि गरी वश ।।२४।।

Abandoning without reserve all the desires born of Sankalpa, and completely restraining the whole group of senses by the mind from all sides,

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ।।२५।।

विश्राम क्रमले पाई, सुस्थिरै बुद्धिले मन—
लगाई ब्रह्ममा; केही, गर्नुपर्दैन चिन्तन ।।२५।।

Little by little let him attain to quietude by the intellect held firmly. Having made the mind establish itself in the Self, let him not think of anything.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ।।२६।।

जे जे कारणले डुल्छ, यो डुल्ने मन चञ्चल ।
रोकी त्यहीँ—त्यहीँबाट, आत्माकै वशमा गर ।।२६।।

From whatever the mind wanders away due to its flickering and unsteady nature, from that let him restrain it and bring it under the control of the Self alone.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ।।२७।।

सुशान्त मन निष्पाप, निख्रिएको रजो गुण ।
यो ब्रह्मलीन योगीले, सुख पाउँछ उत्तम ।।२७।।

Supreme bliss verily comes to this Yogi whose mind is quite peaceful, whose passion is quieted, who has become Brahman, and who is free from sin.

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ।।२८।।

जोडेर यसरी आत्मा, योगी निष्पाप सर्वदा ।
सजिलै ब्रह्म पाएर, अखण्ड सुख पाउला ।।२८।।

The Yogi, always engaging the mind thus (in the practice of Yoga), freed from sin, easily enjoys the infinite bliss of contact with Brahman (the Eternal).

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ।।२९।।

आत्मा सम्पूर्ण प्राणीमा, आत्मामा अनि ती सब ।
सुयोगी समदर्शीले, यस्तै सर्वत्र देख्दछ ।।२९।।

With the mind harmonized by Yoga he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ।।३०।।

जो सबैमा मलाई र ममा ती सब देख्दछ ।
न उसमा म अदृष्ट, न ममा ऊ अदृष्ट छ ।।३०।।

He who sees Me everywhere and sees everything in Me, he does not become separated from Me nor do I become separated from him.

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ।।३१।।

सबै प्राणीस्थ मैलाई, जो भज्छ सब भावले ।
जे गरे पनि त्यो योगी, ममानै हुन्छ हे सखे ! ।।३१।।

He who, being established in unity, worships Me (who dwells in all beings), that Yogi abides in Me, whatever may be his mode of living.

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।
सुखं वा यदि वा दुःखं स योगी परमो मतः ।।३२।।

आफ्नै झैँ सब प्राणीमा, सुख दुःख बराबर ।
जो देख्छ त्यही हो योगी, श्रेष्ठ अत्यन्त अर्जुन ।।३२।।

He who, through the likeness of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest Yogi.

अर्जुन उवाच:

योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन ।
एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम् ।।३३।।

साम्य योग तपाईँले, भन्नु भो यो प्रभो ! जुन ।
चाञ्चल्यमनले यस्को, स्थिति दीगो म देख्दिन ।।३३।।

This Yoga of equanimity taught by You, O Krishna, I do not see its steady continuance, because of restlessness (of the mind).

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ।।३४।।

चुल्बुले; मन ज्यादै छ, दह्रो र बलियो प्रभु !
वशमा गर्न त्यो गाह्रो, हावा जस्तै म ठान्दछु ।।३४।।

The mind verily is restless, turbulent, strong and unyielding, O Krishna! I deem it as difficult to control as to control the wind.

श्री भगवानुवाच:

असंशयं महाबाहो मनो दुर्निग्रहं चलं ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ।।३५।।

मन निश्चय हे पार्थ ! छ अप्ठ्यारो र चञ्चल ।
तर अभ्यास; वैराग्य—बाट यो वश पर्दछ ।।३५।।

Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless, but by practice and dispassion it may be restrained.

असंयतात्मना योगो दुष्प्राप इति मे मतिः ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ।।३६।।

मन थाम्न नसक्नेले, योग पाउन्न मान्छु म ।
वश गर्ने प्रयत्नीले, साधनाबाट पाउँछ ।।३६।।

Yoga is hard to be attained by one of uncontrolled self, but the self-controlled and striving one attains to it by the (proper) means. That is my opinion.

अर्जुन उवाच:

अयतिः श्रद्धयोपेतो योगाच्चलितमानसः ।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ।।३७।।

हे कृष्ण ! अल्प श्रद्धालु, जो योग बाट डग्दछ ।
योग—सिद्धि नपाएर, ऊ कस्तो गति पाउँछ ? ।।३७।।

He who is unable to control himself though he has the faith, and whose mind wanders away from Yoga, what end does he meet, having failed to attain perfection in Yoga, O Krishna?

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ।।३८।।

मोहित ब्रह्मबाटामा, आश्रयहीन त्यो नर ।
दुवैबाट खसी मेघ—टुक्रा झैँ नष्ट हुन्न र ? ।।३८।।

Fallen from both, does he not perish like a rent cloud, supportless, O mighty-armed (Krishna), deluded on the path of Brahman?

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः ।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ।।३९।।

यो मेरो सब आशंका, मेट्न योग्य हजूर नै ।
बिना कृपा हजूरैको, यो मेट्ने अन्य छैन है ।।३९।।

This doubt of mine, O Krishna, do You completely dispel, because it is not possible for any but You to dispel this doubt.
[Meaning: There is no better teacher than the Lord Himself as He is omniscient.]

श्री भगवानुवाच:

पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ।।४०।।

न यहाँ न वहाँ पार्थ ! त्यो व्यक्तिको विनाश छ ।
शुभ गर्ने कसैको नै, हुन्न दुर्गति हे प्रिय ! ।।४०।।

O Arjuna, neither in this world, nor in the next is there destruction for him; none, verily, who does good, O My son, ever comes to grief.

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ।।४१।।

स्वर्गादिमा बसी धेरै, त्यो योगभ्रष्ट नै पनि ।
शुद्ध श्रीमान्‌कहाँ आई, जन्मिन्छ फर्किई अनि ।।४१।।

Having attained to the worlds of the righteous and, having dwelt there for everlasting years, he who fell from Yoga is reborn in the house of the pure and wealthy.

अथवा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ।।४२।।

अर्थात् ज्ञानी—सुयोगी कै, कुलमा जन्म पाउँछ ।
लोकमा जन्म यस्तो यो, दुर्लभ नै भनाउँछ ।।४२।।

Or he is born in a family of even the wise Yogis. Verily a birth like this is very difficult to obtain in this world.

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ।।४३।।

त्यहाँ त्यो योग—संस्कार, पाएरै पूर्वजन्मको ।
यत्न गर्छ त्यसैबाट, हे पार्थ ! फेरि मुक्तिको ।।४३।।

There he comes in touch with the knowledge acquired in his former body and strives more than before for perfection, O Arjuna!

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः ।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ।।४४।।

पूर्व अभ्यासबाटै त्यो, विषयी पनि चढ्दछ ।
योगको पनि जिज्ञासु, वेद नाघेर बढ्दछ ।।४४।।

By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles even without seeking them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures.

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः ।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ।।४५।।

प्रयत्नशील अभ्यासी, योगी निष्पाप पूर्णतः ।
सिद्ध भै धेर जन्मैमा, पछि जान्छ परंपद ।।४५।।

And the Yogi who strives with assiduity, purified of sins and perfected, gradually through many births, reaches the highest goal.

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः ।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ।।४६।।

तपी ज्ञानीहरु भन्दा, योगी मानिन्छ उत्तम ।
कर्मी भन्दा पनि श्रेष्ठ, तस्मात् योगी बन प्रिय ।।४६।।

A Yogi is thought to be superior to the ascetics and even superior to men of knowledge (obtained through the study of scriptures), he is also superior to men of action. Therefore, be you a Yogi, O Arjuna!

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ।।४७।।

योगीमा पनि मैमा जो, हृदयैबाट लाग्छ र ।
मलाई भज्छ श्रद्धाले, त्यो खूबै श्रेष्ठ मान्छु म ।।४७।।

And among all the Yogis, he who, full of faith and with his inner self merged in Me, worships Me, he is deemed by Me to be the most devout.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्री कृष्णार्जुनसम्वादे आत्मसंयमयोगो नाम षष्ठोऽध्यायः ।।

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixth discourse entitled: The Yoga of Meditation