Srimad Bhagavadgeeta - Chapter 6Chapter 6 - Atma samyama yOga
In this chapter Lord Krishna reveals that, of all the yogis, the foremost yogi is the one who worships the Supreme Lord with faith, with mind and heart centered in Him. To achieve this, the mind is required to be restrained from the lead of the senses or of its own wishes. This is possible only by samyama or centering the mind in the Lord.
Source:
S. Subba Rau, "The Bhagavad-Gita, Translation and commentaries in English, according to Sri Madhwacharya's bhashyas" Minerva Press, Madras (1906)
6.1
श्री भगवान् उवाच :-
अनाश्रितः कर्मफलं कार्यं कर्म करॊति यः ।
सः संन्यासी च यॊगी च न निरग्निः न च अक्रियः ॥ ६.१ ॥
ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-
ಅನಾಶ್ರಿತಃ ಕರ್ಮಫಲಂ ಕಾರ್ಯಂ ಕರ್ಮ ಕರೋತಿ ಯಃ |
ಸಃ ಸಂನ್ಯಾಸೀ ಚ ಯೋಗೀ ಚ ನ ನಿರಗ್ನಿಃ ನ ಚ ಅಕ್ರಿಯಃ || ೬.೧ ||
shree bhagavAn uvAcha :-
anAshritaH karmaphalaM kAryaM karma karOti yaH |
saH saMnyAsI cha yOgI cha na niragniH na cha akriyaH || 6.1 ||
He is both yogin and sanyasin who not resorting to the fruit of action does what should be done, but not he who is without fire and without action
"not resorting to the fruit of action" = not actuated by the consequences of action
"what should be done" = duties which devolve upon one by virtue of his birth and ashrama
"not he who is without fire and without action" = the person who gives up the sacred fires and duties connected with them cannot be called either sanyasi or yogi
6.2
यं संन्यासम् इति प्राहुः यॊगं तं विद्धि पाण्डव ।
न हि असंन्यस्त सन्कल्पः यॊगी भवति कश्चन ॥ ६.२ ॥
ಯಂ ಸಂನ್ಯಾಸಮ್ ಇತಿ ಪ್ರಾಹುಃ ಯೋಗಂ ತಂ ವಿದ್ಧಿ ಪಾಂಡವ |
ನ ಹಿ ಅಸಂನ್ಯಸ್ತ ಸಂಕಲ್ಪಃ ಯೋಗೀ ಭವತಿ ಕಶ್ಚನ || ೬.೨ ||
yaM saMnyAsam iti prAhuH yOgaM taM viddhi pANDava |
na hi asaMnyasta sankalpaH yOgee bhavati kashchana || 6.2 ||
What they call as Sanyasa know that to be Yoga, O Pandava; because one who has not eschewed wishes cannot become a Yogi.
6.3
आरुरुक्षॊः मुनॆः यॊगं कर्म कारणम् उच्यतॆ ।
यॊग आरूढस्य तस्य एव शमः कारणम् उच्यतॆ ॥ ६.३ ॥
ಆರುರುಕ್ಷೋಃ ಮುನೇಃ ಯೋಗಂ ಕರ್ಮ ಕಾರಣಮ್ ಉಚ್ಯತೇ |
ಯೋಗ ಆರೂಢಸ್ಯ ತಸ್ಯ ಏವ ಶಮಃ ಕಾರಣಮ್ ಉಚ್ಯತೇ || ೬.೩ ||
ArurukShOH munEH yOgaM karma kAraNam uchyatE |
yOga ArUDhasya tasya eva shamaH kAraNam uchyatE || 6.3 ||
In the case of the sage who seeks to accomplish the means of wisdom to the fullest extent, performance of duties is said to be the means; and in the case of the same sage when he has wholly accomplished the means of wisdom, concentration (contemplating and worshipping the Lord alone, and engaging in no other activity) is said to be the means.
6.4
यदा हि न इन्द्रिय-अर्थॆषु न कर्मसु अनुषज्जतॆ ।
सर्व-संकल्प-संन्यासी यॊग आरूढः तदा उच्यतॆ ॥ ६.४ ॥
ಯದಾ ಹಿ ನ ಇಂದ್ರಿಯ-ಅರ್ಥೇಷು ನ ಕರ್ಮಸು ಅನುಷಜ್ಜತೇ |
ಸರ್ವ-ಸಂಕಲ್ಪ-ಸಂನ್ಯಾಸೀ ಯೋಗ ಆರೂಢಃ ತದಾ ಉಚ್ಯತೇ || ೬.೪ ||
yadA hi na indriya-arthEShu na karmasu anuShajjatE |
sarva-saMkalpa-saMnyAsee yOga ArUDhaH tadA uchyatE || 6.4 ||
Just when he feels no attachment either for the objects of senses or for actions, and completely renounces all wish and thought, then he is called the one who has ascended yoga.
To rise to the knowledge that thought, wish, etc are under the control of the Lord, and thereby to be free from attachment to actions, and to refrain without effort from the objects of the senses are the characteristics of the man who has ascended yoga.
6.5
उद्धरॆत् आत्मना आत्मानं न आत्मानम् अवसादयॆत् ।
आत्म एव हि आत्मनः बंधुः आत्म एव रिपुः आत्मनः ॥ ६.५ ॥
ಉದ್ಧರೇತ್ ಆತ್ಮನಾ ಆತ್ಮಾನಂ ನ ಆತ್ಮಾನಮ್ ಅವಸಾದಯೇತ್ |
ಆತ್ಮ ಏವ ಹಿ ಆತ್ಮನಃ ಬಂಧುಃ ಆತ್ಮ ಏವ ರಿಪುಃ ಆತ್ಮನಃ || ೬.೫ ||
uddharEt AtmanA AtmAnaM na AtmAnam avasAdayEt |
Atma eva hi AtmanaH baMdhuH Atma eva ripuH AtmanaH || 6.5 ||
By means of the mind, one should lift up the soul, but should not ruin the soul; because mind alone is the friend of the soul, mind alone is the enemy of the soul.
6.6
बंधुः आत्मा आत्मनः तस्य यॆन आत्म एव आत्मना जितः ।
अनात्मनः तु शत्रुत्वॆ वर्तॆत आत्म एव शत्रुवत् ॥ ६.६ ॥
ಬಂಧುಃ ಆತ್ಮಾ ಆತ್ಮನಃ ತಸ್ಯ ಯೇನ ಆತ್ಮ ಏವ ಆತ್ಮನಾ ಜಿತಃ |
ಅನಾತ್ಮನಃ ತು ಶತ್ರುತ್ವೇ ವರ್ತೇತ ಆತ್ಮ ಏವ ಶತ್ರುವತ್ || ೬.೬ ||
baMdhuH AtmA AtmanaH tasya yEna Atma eva AtmanA jitaH |
anAtmanaH tu shatrutvE vartEta Atma eva shatruvat || 6.6 ||
The mind is truly the friend of that soul by whom the mind is conquered; but in the case of him who has not subdued the mind, the same mind is like any other enemy on the side of the enemy.
The significance is, the yoga of meditation is to be practised after completely subduing the mind.
Another version of 5 & 6
By the grace of the Lord, one should lift up the soul, but ought not to ruin it; because Lord alone is the friend of the soul, Lord alone is the soul's enemy.
The Lord is truly the friend of that soul by whom by means of devotion the Lord is won; but surely the Lord alone is like the enemy on the side of the enemy to him who has not won the Lord by means of devotion.
6.7
जित आत्मनः प्रशान्तस्य परमात्मा समाहितः ।
शीतॊष्ण सुखदुःखॆषु तथा मान अपमानयॊः ॥ ६.७ ॥
ಜಿತ ಆತ್ಮನಃ ಪ್ರಶಾಂತಸ್ಯ ಪರಮಾತ್ಮಾ ಸಮಾಹಿತಃ |
ಶೀತೋಷ್ಣ ಸುಖದುಃಖೇಷು ತಥಾ ಮಾನ ಅಪಮಾನಯೋಃ || ೬.೭ ||
jita AtmanaH prashAntasya paramAtmA samAhitaH |
sheetOShNa sukhaduHkhEShu tathA mAna apamAnayOH || 6.7 ||
To him who has won over the mind and the Lord, and has become wholly tranquil, Paramatma is distinctly present, in cold or heat, pleasure or pain, honor or dishonor.
become wholly tranquil = whose mind has come to such a state that without any effort on part of the self, it turns away from all the objects of senses.
6.8
ज्ञान विज्ञान तृप्त आत्मा कूटस्थः विजित इन्द्रियः ।
युक्तः इति उच्यतॆ यॊगी समः लॊष्ट्र अश्म काञ्चनः ॥ ६.८ ॥
ಜ್ಞಾನ ವಿಜ್ಞಾನ ತೃಪ್ತ ಆತ್ಮಾ ಕೂಟಸ್ಥಃ ವಿಜಿತ ಇಂದ್ರಿಯಃ |
ಯುಕ್ತಃ ಇತಿ ಉಚ್ಯತೇ ಯೋಗೀ ಸಮಃ ಲೋಷ್ಟ್ರ ಅಶ್ಮ ಕಾಂಚನಃ || ೬.೮ ||
j~jAna vij~jAna tRupta AtmA kUTasthaH vijita indriyaH |
yuktaH iti uchyatE yOgee samaH lOShTra ashma kA~jchanaH || 6.8 ||
Under cold or heat, pleasure or pain, honor or dishonor, he who is satisfied with the aid of knowledge and wisdom, who having subdued the senses, unperturbed like the sky, regarding equal a lump of earth, stone and gold, practises yoga, he is said to have attained the Yoga
6.9
सुहृत् मित्र अरि उदासीन मध्यस्थ द्वॆष्य बन्धुषुः ।
साधुषु अपि च पापॆषु सम बुद्धिः विशिष्यतॆ ॥ ६.९ ॥
ಸುಹೃತ್ ಮಿತ್ರ ಅರಿ ಉದಾಸೀನ ಮಧ್ಯಸ್ಥ ದ್ವೇಷ್ಯ ಬಂಧುಷುಃ |
ಸಾಧುಷು ಅಪಿ ಚ ಪಾಪೇಷು ಸಮ ಬುದ್ಧಿಃ ವಿಶಿಷ್ಯತೇ || ೬.೯ ||
suhRut mitra ari udAseena madhyastha dvEShya bandhuShuH |
sAdhuShu api cha pApEShu sama buddhiH vishiShyatE || 6.9 ||
He excels whose judgment is unbiased and even-minded with regard to the good-hearted, friend, foe, indifferent, middling, hated and related; even to the righteous and the wicked.
In this verse, the Yogi is said to become a more meritorious and a better seer of truth when he sees the Lord - the One Lord in all - in friend or foe, indifferent or hostile, righteous or unrighteous, related or unrelated. It is implied that the Lord does not differ from His countless manifestations, wherever He may be perceived to be.
6.10
यॊगी युञ्जीत सततम् आत्मनं रहसि स्थितः ।
एकाकी यतचित्त आत्मा निराशिः अपरिग्रहः ॥ ६.१० ॥
ಯೋಗೀ ಯುಂಜೀತ ಸತತಮ್ ಆತ್ಮನಂ ರಹಸಿ ಸ್ಥಿತಃ |
ಏಕಾಕೀ ಯತಚಿತ್ತ ಆತ್ಮಾ ನಿರಾಶಿಃ ಅಪರಿಗ್ರಹಃ || ೬.೧೦ ||
yOgI yu~jjeeta satatam AtmanaM rahasi sthitaH |
ekAkI yatachitta AtmA nirAshiH aparigrahaH || 6.10 ||
The yogin, betaking himself to a secluded place, remaining single, and having controlled the mind and body, eschewed desires, and refused the charity of others, should incessantly fix the mind (on the Lord)
6.11, 6.12
शुचौ दॆशॆ प्रतिष्ठाप्य स्थिरम् आसनम् आत्मनः ।
न अति उछ्रितं न अति नीचं चैल अजिन कुश उत्तरम् ॥ ६.११ ॥
तत्र एकाग्रं मनः कृत्वा यतचित्त इन्द्रिय क्रियः ।
उपविश्य आसनॆ युञ्ज्यात् यॊगम् आत्म विशुद्धयॆ ॥ ६.१२ ॥
ಶುಚೌ ದೇಶೇ ಪ್ರತಿಷ್ಠಾಪ್ಯ ಸ್ಥಿರಮ್ ಆಸನಮ್ ಆತ್ಮನಃ |
ನ ಅತಿ ಉಛ್ರಿತಂ ನ ಅತಿ ನೀಚಂ ಚೈಲ ಅಜಿನ ಕುಶ ಉತ್ತರಮ್ || ೬.೧೧ ||
ತತ್ರ ಏಕಾಗ್ರಂ ಮನಃ ಕೃತ್ವಾ ಯತಚಿತ್ತ ಇಂದ್ರಿಯ ಕ್ರಿಯಃ |
ಉಪವಿಶ್ಯ ಆಸನೇ ಯುಂಜ್ಯಾತ್ ಯೋಗಮ್ ಆತ್ಮ ವಿಶುದ್ಧಯೇ || ೬.೧೨ ||
shuchau dEshE pratiShThApya sthiram Asanam AtmanaH |
na ati uChritaM na ati neechaM chaila ajina kusha uttaram || 6.11 ||
tatra ekAgraM manaH kRutvA yatachitta indriya kriyaH |
upavishya AsanE yu~jjyAt yOgam Atma vishuddhayE || 6.12 ||
In some hallowed spot (any place that can promote the serenity of the mind), having for himself adopted a firm seat which is neither too high nor too low, made of cloth, deer skin and darbha grass spread one over the other;
On such a seat having sat down, and restrained the functions of mind and other organs, and devoted the mind to the Paramatman, one should practise yoga for the purification of the mind (for cleansing the mind of all passions so as to make it fit for intense devotion or for cleansing the self of all evils of samsAra.
6.13, 6.14
समं काय शिरः ग्रीवं धारयन् अचलं स्थिरः ।
सम्प्रॆक्ष्य नासिका अग्रं दिशः च अनवलॊकयन् ॥ ६.१३ ॥
प्रशान्त आत्मा विगतभिः ब्रह्मचारि व्रतॆ स्थितः ।
मनः संयम्य मत् चित्तः युक्तः आसीत् मत्परः ॥ ६.१४ ॥
ಸಮಂ ಕಾಯ ಶಿರಃ ಗ್ರೀವಂ ಧಾರಯನ್ ಅಚಲಂ ಸ್ಥಿರಃ |
ಸಂಪ್ರೇಕ್ಷ್ಯ ನಾಸಿಕಾ ಅಗ್ರಂ ದಿಶಃ ಚ ಅನವಲೋಕಯನ್ || ೬.೧೩ ||
ಪ್ರಶಾಂತ ಆತ್ಮಾ ವಿಗತಭಿಃ ಬ್ರಹ್ಮಚಾರಿ ವ್ರತೇ ಸ್ಥಿತಃ |
ಮನಃ ಸಂಯಮ್ಯ ಮತ್ ಚಿತ್ತಃ ಯುಕ್ತಃ ಆಸೀತ ಮತ್ಪರಃ || ೬.೧೪ ||
samaM kAya shiraH greevaM dhArayan achalaM sthiraH |
samprEkShya nAsikA agraM dishaH cha anavalOkayan || 6.13 ||
prashAnta AtmA vigatabhiH brahmachAri vratE sthitaH |
manaH saMyamya mat chittaH yuktaH Aseeta matparaH || 6.14 ||
The posture for samAdhi meditation is explained further:
Holding his body, head and neck all erect, motionless and firm (on his seat), closely looking at the tip of the nose, without turning the eyes to several other directions;
With the mind perfectly tranquil, without fear, being firm in the vow of brahmacharin, having restrained the mind, thinking of Myself (Lord Krishna), thinking that I am the supreme, he should remain meditating on Me.
how can we see the tip of nose ... lord krishna wants us to see the tip of nose by closeing our eyes?? or else how?
anybody plz give clarification on this..
Thank you...
Well, to bring the mind to the present from its wanderings in past and future, this exercise is needed. Keep the eyes open and try to concentrate both the eyes on the tip of your nose simultaneously. Once you gain the concentration you can close the eyes.
Try it. It is possible It's better experienced than explained.
Hare Govinda
6.15
युञ्जन् एवं सदा आत्मानं यॊगी नियत मानसः ।
शान्तिं निर्वाण परमां मत् संस्थाम् अधिगच्छति ॥ ६.१५ ॥
ಯುಂಜನ್ ಏವಂ ಸದಾ ಆತ್ಮಾನಂ ಯೋಗೀ ನಿಯತ ಮಾನಸಃ |
ಶಾಂತಿಂ ನಿರ್ವಾಣ ಪರಮಾಂ ಮತ್ ಸಂಸ್ಥಾಮ್ ಅಧಿಗಚ್ಛತಿ || ೬.೧೫ ||
yu~jjan evaM sadA AtmAnaM yOgI niyata mAnasaH |
shAntiM nirvANa paramAM mat saMsthAm adhigacChati || 6.15 ||
Having always thus meditated on the Lord (devoted the mind to the Lord) the follower of Yoga with perfect control over mind attains the blessed state of being in Me, of which the last step is the falling off the body.
6.16
न अति अश्नतः तु यॊगः अस्ति न च एकान्तम् अनश्नतः ।
न च अति स्वप्न शीलस्य जाग्रतः न एव च अर्जुन ॥ ६.१६. ॥
ನ ಅತಿ ಅಶ್ನತಃ ತು ಯೋಗಃ ಅಸ್ತಿ ನ ಚ ಎಕಾಂತಮ್ ಅನಶ್ನತಃ |
ನ ಚ ಅತಿ ಸ್ವಪ್ನ ಶೀಲಸ್ಯ ಜಾಗ್ರತಃ ನ ಏವ ಚ ಅರ್ಜುನ || ೬.೧೬. ||
na ati ashnataH tu yOgaH asti na cha ekAntam anashnataH |
na cha ati swapna sheelasya jAgrataH na eva cha arjuna || 6.16. ||
Given are the rules to be observed by the contemplatist (one who wants to do meditation) with regard to food, etc.
However, there is no yoga possible for him who eats too much or abstains altogether from food, or who sleeps much, or who keeps long awake, O Arjuna.
6.17
युक्त आहार विहारस्य युक्त चॆष्टस्य कर्मसु ।
युक्त स्वप्न अवबॊधस्य यॊगः भवति दुःख हा ॥ ६.१७ ॥
ಯುಕ್ತ ಆಹಾರ ವಿಹಾರಸ್ಯ ಯುಕ್ತ ಚೇಷ್ಟಸ್ಯ ಕರ್ಮಸು |
ಯುಕ್ತ ಸ್ವಪ್ನ ಅವಬೋಧಸ್ಯ ಯೋಗಃ ಭವತಿ ದುಃಖ ಹಾ || ೬.೧೭ ||
yukta AhAra vihArasya yukta chEShTasya karmasu |
yukta swapna avabOdhasya yOgaH bhavati duHkha hA || 6.17 ||
Of him whose food and exercise are of due measure, whose labor in matters of duty is regulated, whose sleep and wakefulness are also regulated, of him the yoga becomes capable of killing out misery.
6.18
यदा विनियतं चित्तम् आत्मनि एव अवतिष्ठतॆ ।
निस्पृहः सर्व कामॆभ्यः युक्तः इति उच्यतॆ तदा ॥ ६.१८ ॥
ಯದಾ ವಿನಿಯತಂ ಚಿತ್ತಮ್ ಆತ್ಮನಿ ಏವ ಅವತಿಷ್ಠತೇ |
ನಿಸ್ಪೃಹಃ ಸರ್ವ ಕಾಮೇಭ್ಯಃ ಯುಕ್ತಃ ಇತಿ ಉಚ್ಯತೇ ತದಾ || ೬.೧೮ ||
yadA viniyataM chittam Atmani eva avatiShThatE |
nispRuhaH sarva kAmEbhyaH yuktaH iti uchyatE tadA || 6.18 ||
When the mind, completely restrained from other objects, stands in the Lord alone, and when he ceases to thirst after the desires, he is then said to be accomplished of Yoga
6.19
यथा दीपः निवात स्थः न इंगतॆ स उपमा स्मृता ।
यॊगिनः यत चित्तस्य युञ्जतः यॊगम् आत्मनः ॥ ६.१९ ॥
ಯಥಾ ದೀಪಃ ನಿವಾತ ಸ್ಥಃ ನ ಇಂಗತೇ ಸ ಉಪಮಾ ಸ್ಮೃತಾ |
ಯೋಗಿನಃ ಯತ ಚಿತ್ತಸ್ಯ ಯುಂಜತಃ ಯೋಗಮ್ ಆತ್ಮನಃ || ೬.೧೯ ||
yathA deepaH nivAta sthaH na iMgatE sa upamA smRutA |
yOginaH yata chittasya yu~jjataH yOgam AtmanaH || 6.19 ||
Just as the light in a windless place does not waver - this is known to be a simile in the case of Yogi whose controlled mind unwaveringly engages in the contemplation of the Lord
6.20, 6.21, 6.22, 6.23
यत्र उपरमतॆ चित्तं निरुद्धं यॊग सॆवया ।
यत्र च एव आत्मना आत्मानं पश्यन् आत्मनि तुष्यति ॥ ६.२० ॥
सुखम् आत्यन्तिकं यत् तत् बुद्धि ग्राह्यम् अतीन्द्रियम् ।
वॆत्ति यत्र न च एव अयं स्थितः चलति तत्त्वतः ॥ ६.२१ ॥
यं लब्ध्वा च अपरं लाभं मन्यतॆ न अधिकं ततः ।
यस्मिन् स्थितः न दुःखॆन गुरुणा अपि विचाल्यतॆ ॥ ६.२२ ॥
तं विद्यात् दुःख संयॊग वियॊगं यॊग संज्ञितम् ।
सः निश्चयॆन यः उक्तव्यः यॊगः अनिर्विण्णचॆतसः ॥ ६.२३ ॥
ಯತ್ರ ಉಪರಮತೇ ಚಿತ್ತಂ ನಿರುದ್ಧಂ ಯೋಗ ಸೇವಯಾ |
ಯತ್ರ ಚ ಏವ ಆತ್ಮನಾ ಆತ್ಮಾನಂ ಪಶ್ಯನ್ ಆತ್ಮನಿ ತುಷ್ಯತಿ || ೬.೨೦ ||
ಸುಖಮ್ ಆತ್ಯಂತಿಕಂ ಯತ್ ತತ್ ಬುದ್ಧಿ ಗ್ರಾಹ್ಯಮ್ ಅತೀಂದ್ರಿಯಮ್ |
ವೇತ್ತಿ ಯತ್ರ ನ ಚ ಏವ ಅಯಂ ಸ್ಥಿತಃ ಚಲತಿ ತತ್ತ್ವತಃ || ೬.೨೧ ||
ಯಂ ಲಬ್ಧ್ವಾ ಚ ಅಪರಂ ಲಾಭಂ ಮನ್ಯತೇ ನ ಅಧಿಕಂ ತತಃ |
ಯಸ್ಮಿನ್ ಸ್ಥಿತಃ ನ ದುಃಖೇನ ಗುರುಣಾ ಅಪಿ ವಿಚಾಲ್ಯತೇ || ೬.೨೨ ||
ತಂ ವಿದ್ಯಾತ್ ದುಃಖ ಸಂಯೋಗ ವಿಯೋಗಂ ಯೋಗ ಸಂಜ್ಞಿತಮ್ |
ಸಃ ನಿಶ್ಚಯೇನ ಯಃ ಉಕ್ತವ್ಯಃ ಯೋಗಃ ಅನಿರ್ವಿಣ್ಣಚೇತಸಃ || ೬.೨೩ ||
yatra uparamatE chittaM niruddhaM yOga sEvayA |
yatra cha eva AtmanA AtmAnaM pashyan Atmani tuShyati || 6.20 ||
sukham AtyantikaM yat tat buddhi grAhyam ateendriyam |
vEtti yatra na cha eva ayaM sthitaH chalati tattvataH || 6.21 ||
yaM labdhvA cha aparaM lAbhaM manyatE na adhikaM tataH |
yasmin sthitaH na duHkhEna guruNA api vichAlyatE || 6.22 ||
taM vidyAt duHkha saMyOga viyOgaM yOga saMj~jitam |
saH nishchayEna yaH uktavyaH yOgaH anirviNNachEtasaH || 6.23 ||
That state in which the mind, restrained by the practice of yoga withdraws itself from external activities, and in which the person sees the Lord through the mind and is satisfied within himself;
That state in which he finds that supreme happiness which is perceived in self experience, and is beyond the senses, and he does not stray from the truth;
That state having attained, which he does not regard any other gain to be superior to it, and being established in which he is not shaken by misery, however great it be;
Know that state to be what is called Yoga, whence results redemption from coming into misery; such yoga is certainly to be practised by one seeking release, with a mind that has felt disgust for worldly objects.
6.24, 6.25
संकल्प प्रभवान् कामान् त्यक्त्वा सर्वान् अशॆषतः ।
मनसा एव इन्द्रिय ग्रामं विनियम्य समन्ततः ॥ ६.२४ ॥
शनैः शनैः उपरमॆत् बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थं मनः कृत्वा न किञ्चित् अपि चिन्तयॆत् ॥ ६.२५ ॥
ಸಂಕಲ್ಪ ಪ್ರಭವಾನ್ ಕಾಮಾನ್ ತ್ಯಕ್ತ್ವಾ ಸರ್ವಾನ್ ಅಶೇಷತಃ |
ಮನಸಾ ಏವ ಇಂದ್ರಿಯ ಗ್ರಾಮಂ ವಿನಿಯಮ್ಯ ಸಮಂತತಃ || ೬.೨೪ ||
ಶನೈಃ ಶನೈಃ ಉಪರಮೇತ್ ಬುದ್ಧ್ಯಾ ಧೃತಿಗೃಹೀತಯಾ |
ಆತ್ಮಸಂಸ್ಥಂ ಮನಃ ಕೃತ್ವಾ ನ ಕಿಂಚಿತ್ ಅಪಿ ಚಿಂತಯೇತ್ || ೬.೨೫ ||
saMkalpa prabhavAn kAmAn tyaktvA sarvAn ashEShataH |
manasA eva indriya grAmaM viniyamya samantataH || 6.24 ||
shanaiH shanaiH uparamEt buddhyA dhRutigRuheetayA |
AtmasaMsthaM manaH kRutvA na ki~jchit api chintayEt || 6.25 ||
Having completely abandoned all the enjoyments that have their origin in sankalpa (mental resolution), and by the mind alone having restrained the group of senses on all sides;
He should slowly step by step withdraw the mind from the objects of senses by means of buddhi full of steadfastness; he should make the mind rest in the Lord and should not think of anything else.
6.26
यतः यतः निश्चलति मनः चञ्चलम् अस्थिरम् ।
ततः ततः नियम्य एतत् आत्मनि एव वशं नयॆत् ॥ ६.२६ ॥
ಯತಃ ಯತಃ ನಿಶ್ಚಲತಿ ಮನಃ ಚಂಚಲಮ್ ಅಸ್ಥಿರಮ್ |
ತತಃ ತತಃ ನಿಯಮ್ಯ ಏತತ್ ಆತ್ಮನಿ ಏವ ವಶಂ ನಯೇತ್ || ೬.೨೬ ||
yataH yataH nishchalati manaH cha~jchalam asthiram |
tataH tataH niyamya etat Atmani eva vashaM nayEt || 6.26 ||
Wherever the fickle mind wanders without being steady, from every such object, one should restrain the mind and bring it under the control of Atman alone.
6.27
प्रशान्त मनसं हि एन यॊगिनं सुखम् उत्तमम् ।
उपैति शान्त रजसं ब्रह्म भूतम् अकल्मषम् ॥ ६.२७ ॥
ಪ್ರಶಾಂತ ಮನಸಂ ಹಿ ಏನ ಯೋಗಿನಂ ಸುಖಮ್ ಉತ್ತಮಮ್ |
ಉಪೈತಿ ಶಾಂತ ರಜಸಂ ಬ್ರಹ್ಮ ಭೂತಮ್ ಅಕಲ್ಮಷಮ್ || ೬.೨೭ ||
prashAnta manasaM hi ena yOginaM sukham uttamam |
upaiti shAnta rajasaM brahma bhUtam akalmaSham || 6.27 ||
The Supreme Bliss verily comes to this Yogi who is of perfectly tranquil mind, in whom Rajas is calmed down, who firmly stands in the Brahman and is free from all evils.
Rajas is one of the primary principles of matter and is the cause of anger and other passions, and the evils arising from these.
6.28
युञ्जन् एवं सदा आत्मानं यॊगी विगत कल्मषः ।
सुखॆन ब्रह्म संस्पर्शम् अत्यन्तं सुखम् अश्नुतॆ ॥ ६.२८ ॥
ಯುಂಜನ್ ಏವಂ ಸದಾ ಆತ್ಮಾನಂ ಯೋಗೀ ವಿಗತ ಕಲ್ಮಷಃ |
ಸುಖೇನ ಬ್ರಹ್ಮ ಸಂಸ್ಪರ್ಶಮ್ ಅತ್ಯಂತಂ ಸುಖಮ್ ಅಶ್ನುತೇ || ೬.೨೮ ||
yu~jjan evaM sadA AtmAnaM yOgI vigata kalmaShaH |
sukhEna brahma saMsparsham atyantaM sukham ashnutE || 6.28 ||
The yogi who becomes free from evil by thus contemplating the Atman, always attains the final state of blessedness of being in contact with Brahman, with ease
6.29
सर्वभूतस्थम् आत्मानं सर्वभूतानि च आत्मनि ।
ईक्षतॆ यॊग-युक्त-आत्मा सर्वत्र समदर्शनः ॥ ६.२९ ॥
ಸರ್ವಭೂತಸ್ಥಮ್ ಆತ್ಮಾನಂ ಸರ್ವಭೂತಾನಿ ಚ ಆತ್ಮನಿ |
ಈಕ್ಷತೇ ಯೋಗ-ಯುಕ್ತ-ಆತ್ಮಾ ಸರ್ವತ್ರ ಸಮದರ್ಶನಃ || ೬.೨೯ ||
sarvabhUtastham AtmAnaM sarvabhUtAni cha Atmani |
IkShatE yOga-yukta-AtmA sarvatra samadarshanaH || 6.29 ||
He whose mind is given to contemplation and who perceives that the Lord who is present in everything from Brahma to a piece of straw is of equal glories and powers, sees the Lord abiding in all beings and all beings abiding in the Lord
6.30
यः मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्य अहं न प्रणश्यामि सः च मॆ न प्रणश्यति ॥ ६.३० ॥
ಯಃ ಮಾಂ ಪಶ್ಯತಿ ಸರ್ವತ್ರ ಸರ್ವಂ ಚ ಮಯಿ ಪಶ್ಯತಿ |
ತಸ್ಯ ಅಹಂ ನ ಪ್ರಣಶ್ಯಾಮಿ ಸಃ ಚ ಮೇ ನ ಪ್ರಣಶ್ಯತಿ || ೬.೩೦ ||
yaH mAM pashyati sarvatra sarvaM cha mayi pashyati |
tasya ahaM na praNashyAmi saH cha mE na praNashyati || 6.30 ||
He who sees Me everywhere and sees everything in Me, to him I am not lost (I always remain his protector) , nor is he lost to Me (he always remain My bhakta) . I do not disappear from his view, nor does he disappear from Mine.
6.31
सर्व-भूत-स्थितं यः मां भजति एकत्वम् आस्थितः ।
सर्वथा वर्तमानः अपि सः यॊगी मयि वर्ततॆ ॥ ६.३१ ॥
ಸರ್ವ-ಭೂತ-ಸ್ಥಿತಂ ಯಃ ಮಾಂ ಭಜತಿ ಏಕತ್ವಮ್ ಆಸ್ಥಿತಃ |
ಸರ್ವಥಾ ವರ್ತಮಾನಃ ಅಪಿ ಸಃ ಯೋಗೀ ಮಯಿ ವರ್ತತೇ || ೬.೩೧ ||
sarva-bhUta-sthitaM yaH mAM bhajati ekatvam AsthitaH |
sarvathA vartamAnaH api saH yOgI mayi vartatE || 6.31 ||
He who being persuaded that the Supreme Lord is one everywhere, worships Me present in all beings, he the yogi in whatever way he may be (whether he treads the path of virtue or neglects it), he is still in Me.
6.32
आत्म औपम्यॆन सर्वत्र समं पश्यति यः अर्जुन ।
सुखं वा यदि वा दुःखं सः यॊगी परमः मतः ॥ ६.३२ ॥
ಆತ್ಮ ಔಪಮ್ಯೇನ ಸರ್ವತ್ರ ಸಮಂ ಪಶ್ಯತಿ ಯಃ ಅರ್ಜುನ |
ಸುಖಂ ವಾ ಯದಿ ವಾ ದುಃಖಂ ಸಃ ಯೋಗೀ ಪರಮಃ ಮತಃ || ೬.೩೨ ||
Atma aupamyEna sarvatra samaM pashyati yaH arjuna |
sukhaM vA yadi vA duHkhaM saH yOgI paramaH mataH || 6.32 ||
He who sees that whatever is pleasurable or painful to himself is equally such to everyone attached to the Lord, and wishes to see all the beings happy, O Arjuna, that yogi is considered the most exalted.
6.33
अर्जुन उवाच :-
यः यं यॊगः त्वया प्रॊक्तः साम्यॆन मधुसूदन ।
एतस्य अहं न पश्यामि चञ्चलत्वात् स्थितिं स्थितराम् ॥ ६.३३ ॥
ಅರ್ಜುನ ಉವಾಚ :-
ಯಃ ಯಂ ಯೋಗಃ ತ್ವಯಾ ಪ್ರೋಕ್ತಃ ಸಾಮ್ಯೇನ ಮಧುಸೂದನ |
ಏತಸ್ಯ ಅಹಂ ನ ಪಶ್ಯಾಮಿ ಚಂಚಲತ್ವಾತ್ ಸ್ಥಿತಿಂ ಸ್ಥಿತರಾಮ್ || ೬.೩೩ ||
arjuna uvAcha :-
yaH yaM yOgaH tvayA prOktaH sAmyEna madhusUdana |
etasya ahaM na pashyAmi ca~jchalatvAt sthitiM sthitarAm || 6.33 ||
Arjuna said: This yoga with this notion of equality which has been described by Thee, O Madhusudana, of this I cannot see permanency, it being changeable (restless).
6.34
चञ्चलं हि मनः कृष्ण प्रमाथि बलवत् दृढम् ।
तस्य अहं निग्रहं मन्यॆ वायॊः इव सुदुष्करम् ॥ ६.३४ ॥
ಚಂಚಲಂ ಹಿ ಮನಃ ಕೃಷ್ಣ ಪ್ರಮಾಥಿ ಬಲವತ್ ದೃಢಮ್ |
ತಸ್ಯ ಅಹಂ ನಿಗ್ರಹಂ ಮನ್ಯೇ ವಾಯೋಃ ಇವ ಸುದುಷ್ಕರಮ್ || ೬.೩೪ ||
cha~jchalaM hi manaH kRuShNa pramAthi balavat dRuDham |
tasya ahaM nigrahaM manyE vAyOH iva suduShkaram || 6.34 ||
O Krishna, restless indeed is the mind, it is rebellious, strong and unshaken; I think to control it is as difficult as to control wind.
6.35
श्री भगवान् उवाच :-
असंशयं महाबाहॊ मनः दुर्निग्रहं चलम् ।
अभ्यासॆन तु कौन्तॆय वैराग्यॆण च गृह्यतॆ ॥ ६.३५ ॥
ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-
ಅಸಂಶಯಂ ಮಹಾಬಾಹೋ ಮನಃ ದುರ್ನಿಗ್ರಹಂ ಚಲಮ್ |
ಅಭ್ಯಾಸೇನ ತು ಕೌಂತೇಯ ವೈರಾಗ್ಯೇಣ ಚ ಗೃಹ್ಯತೇ || ೬.೩೫ ||
shree bhagavAn uvAcha :-
asaMshayaM mahAbAhO manaH durnigrahaM chalam |
abhyAsEna tu kauntEya vairAgyENa cha gRuhyatE || 6.35 ||
The Lord said: Doubtless, O the mighty-armed, the mind is fickle and very difficult to restrain; but, O Kaunteya, it is restrained by the force of habit and by eschewing passions or attachments.
6.36
असंयत आत्मना यॊगः दुष्प्राप इति मॆ मतिः ।
वश्य आत्मना तु यतता शक्यः अवाप्तुम् उपायतः ॥ ६.३६ ॥
ಅಸಂಯತ ಆತ್ಮನಾ ಯೋಗಃ ದುಷ್ಪ್ರಾಪ ಇತಿ ಮೇ ಮತಿಃ |
ವಶ್ಯ ಆತ್ಮನಾ ತು ಯತತಾ ಶಕ್ಯಃ ಅವಾಪ್ತುಮ್ ಉಪಾಯತಃ || ೬.೩೬ ||
asaMyata AtmanA yOgaH duShprApa iti mE matiH |
vashya AtmanA tu yatatA shakyaH avAptum upAyataH || 6.36 ||
That the Yoga is very difficult to be accomplished by him who has not restrained the mind, is My conclusion; but it is possible to accomplish for him who, with the restraint of the mind, endeavors by this means
6.37
अर्जुन उवाच :-
अयतिः श्रद्धया उपॆतः यॊगात् चलितमानसः ।
अप्राप्य यॊगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ६.३७ ॥
ಅರ್ಜುನ ಉವಾಚ :-
ಅಯತಿಃ ಶ್ರದ್ಧಯಾ ಉಪೇತಃ ಯೋಗಾತ್ ಚಲಿತಮಾನಸಃ |
ಅಪ್ರಾಪ್ಯ ಯೋಗಸಂಸಿದ್ಧಿಂ ಕಾಂ ಗತಿಂ ಕೃಷ್ಣ ಗಚ್ಛತಿ || ೬.೩೭ ||
arjuna uvAcha :-
ayatiH shraddhayA upEtaH yOgAt chalitamAnasaH |
aprApya yOgasaMsiddhiM kAM gatiM kRuShNa gacChati || 6.37 ||
Arjuna said: He who does not exert himself , but has the faith in God, and who the mind having been disturbed from Yoga, fails to attain the perfect Yoga (i.e., the power to contemplate the Lord undisturbed by anything), what way does he go, O Krishna?
6.38
कच्चित् न उभय विभ्रष्टः छिन्न अभ्रम् इव नश्यति ।
अप्रतिष्ठः महाबाहॊ विमूढः ब्रह्मणः पथि ॥ ६.३८ ॥
ಕಚ್ಚಿತ್ ನ ಉಭಯ ವಿಭ್ರಷ್ಟಃ ಛಿನ್ನ ಅಭ್ರಮ್ ಇವ ನಶ್ಯತಿ |
ಅಪ್ರತಿಷ್ಠಃ ಮಹಾಬಾಹೋ ವಿಮೂಢಃ ಬ್ರಹ್ಮಣಃ ಪಥಿ || ೬.೩೮ ||
kacchit na ubhaya vibhraShTaH Chinna abhram iva nashyati |
apratiShThaH mahAbAhO vimUDhaH brahmaNaH pathi || 6.38 ||
Losing both (swarga & moksha, here & hereafter), with nothing to stand upon, ignorant of the path leading to the Brahman - like a cloud slit by the wind - does he go to destruction, or does he not, O Mighty-armed?
6.39
एतन्मॆ संशयं कृष्ण छॆत्तुम् अर्हसि अशॆषतः ।
त्वत् अन्यः संशयस्य अस्य छॆत्ता न हि उपपद्यतॆ ॥ ६.३९ ॥
ಏತನ್ಮೇ ಸಂಶಯಂ ಕೃಷ್ಣ ಛೇತ್ತುಮ್ ಅರ್ಹಸಿ ಅಶೇಷತಃ |
ತ್ವತ್ ಅನ್ಯಃ ಸಂಶಯಸ್ಯ ಅಸ್ಯ ಛೇತ್ತಾ ನ ಹಿ ಉಪಪದ್ಯತೇ || ೬.೩೯ ||
etanmE saMshayaM kRuShNa ChEttum arhasi ashEShataH |
tvat anyaH saMshayasya asya ChEttA na hi upapadyatE || 6.39 ||
O Krishna, I am requesting You to completely dispel this doubt of mine; for there is none else other than Yourself who can dispel this doubt.
6.40
श्री भगवान् उवाच :-
पार्थ नैव इह न अमुत्र विनाशः तस्य विद्यतॆ ।
न हि कल्याण कृत् कश्चित् दुर्गतिं तात गच्छति ॥ ६.४० ॥
ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-
ಪಾರ್ಥ ನೈವ ಇಹ ನ ಅಮುತ್ರ ವಿನಾಶಃ ತಸ್ಯ ವಿದ್ಯತೇ |
ನ ಹಿ ಕಲ್ಯಾಣ ಕೃತ್ ಕಶ್ಚಿತ್ ದುರ್ಗತಿಂ ತಾತ ಗಚ್ಛತಿ || ೬.೪೦ ||
shree bhagavAn uvAcha :-
pArtha naiva iha na amutra vinAshaH tasya vidyatE |
na hi kalyANa kRut kashchit durgatiM tAta gacChati || 6.40 ||
Sri Krishna said: O Partha, neither here (to be born as lower creatures), nor there (to be damned in hell), does he come to destruction; O beloved, one who practises meditation and other pious duties with faith, will never tread the path of woe.
6.41
प्राप्य पुण्यकृतां लॊकान् उषित्वा शाश्वतीः समाः ।
शुचीनां श्रीमतां गॆहॆ यॊगभ्रष्टः अभिजायतॆ ॥ ६.४१ ॥
ಪ್ರಾಪ್ಯ ಪುಣ್ಯಕೃತಾಂ ಲೋಕಾನ್ ಉಷಿತ್ವಾ ಶಾಶ್ವತೀಃ ಸಮಾಃ |
ಶುಚೀನಾಂ ಶ್ರೀಮತಾಂ ಗೇಹೇ ಯೋಗಭ್ರಷ್ಟಃ ಅಭಿಜಾಯತೇ || ೬.೪೧ ||
prApya puNyakRutAM lOkAn uShitvA shAshvateeH samAH |
shucheenAM shreematAM gEhE yOgabhraShTaH abhijAyatE || 6.41 ||
He who has fallen from Yoga, attains to the worlds of righteousness, and having for long years dwelt therein, is again born in the house of pious and wealthy
6.42
अथवा यॊगिनाम् एव कुलॆ भवति धीमताम् ।
एतद्धि दुर्लभतरं लॊकॆ जन्म यत् ईदृशम् ॥ ६.४२ ॥
ಅಥವಾ ಯೋಗಿನಾಮ್ ಏವ ಕುಲೇ ಭವತಿ ಧೀಮತಾಮ್ |
ಏತದ್ಧಿ ದುರ್ಲಭತರಂ ಲೋಕೇ ಜನ್ಮ ಯತ್ ಈದೃಶಮ್ || ೬.೪೨ ||
athavA yOginAm eva kulE bhavati dheematAm |
etaddhi durlabhataraM lOkE janma yat IdRusham || 6.42 ||
Or he is born only in the family of the wise yogi; indeed the birth of this description is very rare to obtain in the world
6.43
तत्र तं बुद्धिसंयॊगं लभतॆ पौर्वदॆहिकम् ।
यततॆ च ततः भूयः संसिद्धौ कुरुनन्दन ॥ ६.४३ ॥
ತತ್ರ ತಂ ಬುದ್ಧಿಸಂಯೋಗಂ ಲಭತೇ ಪೌರ್ವದೇಹಿಕಮ್ |
ಯತತೇ ಚ ತತಃ ಭೂಯಃ ಸಂಸಿದ್ಧೌ ಕುರುನಂದನ || ೬.೪೩ ||
tatra taM buddhisaMyOgaM labhatE paurvadEhikam |
yatatE cha tataH bhUyaH saMsiddhau kurunandana || 6.43 ||
Then he obtains that mental relation (contemplation of the Lord) which he had formed in the previous life ; and now he endeavors for still further accomplishment , O the delight of Kurus
6.44
पूर्व अभ्यासॆन तॆन एव ह्रियतॆ हि अवशः अपि सः ।
जिज्ञासुः अपि यॊगस्य शब्दब्रह्म अतिवर्ततॆ ॥ ६.४४ ॥
ಪೂರ್ವ ಅಭ್ಯಾಸೇನ ತೇನ ಏವ ಹ್ರಿಯತೇ ಹಿ ಅವಶಃ ಅಪಿ ಸಃ |
ಜಿಜ್ಞಾಸುಃ ಅಪಿ ಯೋಗಸ್ಯ ಶಬ್ದಬ್ರಹ್ಮ ಅತಿವರ್ತತೇ || ೬.೪೪ ||
pUrva abhyAsEna tEna eva hriyatE hi avashaH api saH |
jij~jAsuH api yOgasya shabdabrahma ativartatE || 6.44 ||
By the same practice of the former life, though not intentionally, he is indeed drawn towards it; he may be merely seeking to know about this Yoga, even then he passes beyond shabda brahma (attains mukti)
6.45
प्रयत्नात् यतमानः अस्तु यॊगी संशुद्ध किल्बिषः ।
अनॆक जन्म संसिद्धः ततः याति परां गतिम् ॥ ६.४५ ॥
ಪ್ರಯತ್ನಾತ್ ಯತಮಾನಃ ಅಸ್ತು ಯೋಗೀ ಸಂಶುದ್ಧ ಕಿಲ್ಬಿಷಃ |
ಅನೇಕ ಜನ್ಮ ಸಂಸಿದ್ಧಃ ತತಃ ಯಾತಿ ಪರಾಂ ಗತಿಮ್ || ೬.೪೫ ||
prayatnAt yatamAnaH astu yOgI saMshuddha kilbiShaH |
anEka janma saMsiddhaH tataH yAti parAM gatim || 6.45 ||
If the mere desire to know the Yoga leads to Mukti, then it would mean that the practice of Yoga is unnecessary. So the Lord points out that Mukti cannot result from that alone, but that in many a life it has to be practised.
But endeavoring with great effort (making endeavors when he has known what Yoga is) he becomes the Yogi destitute of all evil and becomes accomplished through many lives; thereupon he reaches the highest goal
6.46
तपस्विभ्यः अधिकः यॊगी ज्ञानिभ्यः अपि मतः अधिकः ।
कर्मिभ्यः च अधिकः यॊगी तस्मात् यॊगी भव अर्जुन ॥ ६.४६ ॥
ತಪಸ್ವಿಭ್ಯಃ ಅಧಿಕಃ ಯೋಗೀ ಜ್ಞಾನಿಭ್ಯಃ ಅಪಿ ಮತಃ ಅಧಿಕಃ |
ಕರ್ಮಿಭ್ಯಃ ಚ ಅಧಿಕಃ ಯೋಗೀ ತಸ್ಮಾತ್ ಯೋಗೀ ಭವ ಅರ್ಜುನ || ೬.೪೬ ||
tapasvibhyaH adhikaH yOgI j~jAnibhyaH api mataH adhikaH |
karmibhyaH cha adhikaH yOgI tasmAt yOgI bhava arjuna || 6.46 ||
A Yogi is superior to those who [blindly] practise austerities; he is definitely superior to even the learned; a Yogi is superior even to those who perform karma (duties), therefore be thou a Yogi, O Arjuna
6.47
यॊगिनाम् अपि सर्वॆषां मत् गतॆन अन्तरात्मना ।
श्रद्धावान् भजतॆ यः मां सः मॆ युक्ततमः मतः ॥ ६.४७ ॥
ಯೋಗಿನಾಮ್ ಅಪಿ ಸರ್ವೇಷಾಂ ಮತ್ ಗತೇನ ಅಂತರಾತ್ಮನಾ |
ಶ್ರದ್ಧಾವಾನ್ ಭಜತೇ ಯಃ ಮಾಂ ಸಃ ಮೇ ಯುಕ್ತತಮಃ ಮತಃ || ೬.೪೭ ||
yOginAm api sarvEShAM mat gatEna antarAtmanA |
shraddhAvAn bhajatE yaH mAM saH mE yuktatamaH mataH || 6.47 ||
Even of all the Yogis, he is considered by Me to be the foremost Yogi who worships Me with faith, with his mind and heart centered in Me
he who worships Me with bhakti is a greater Yogi; and, he who without attachment to fruits, with perfect resignation and faith worships Me, he is the foremost of all Yogis
Thus ends the SIXTH chapter of Sri Bhagavadgeeta, titled "Atma samyama yOga"
~~ shree madhvEshArpaNamastu ~~
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