श्री भगवानुवाच
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः
स संन्यासी च योगी च न निरग्निर्न चाक्रियः
śrī bhagavānuvāca
anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ|
sa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ||
Sri Bhagavan said: he who does his duty y without expecting the fruit of actions is a Samnyasi (Sankhyayogi) and a Yogi (Karma- S yogi) both. He is no Samnyasi (renouncer) / who has merely renounced the saered fire;: evenso he is no Yogi, who has merely given up NZ all activity. () eS lly 42222 AC 7 258 rm 2 Se SS SSS SS
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन
yaṃ saṃnyāsamiti prāhuryogaṃ taṃ viddhi pāṇḍava|
na hyasaṃnyastasaṅkalpo yogī bhavati kaścana||
Arjuna, you must know that what they call Samnyasa is no other than Yoga; for none becomes a Yogi, who has not given up thoughts f of the world. (2) e
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते
योगारूढस्य तस्यैव शमः कारणमुच्यते
ārurukṣormuneryogaṃ karma kāraṇamucyate|
yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate||
To the contemplative soul who des res tc 4 climbtothe heights of Karmayoga, disinterested action is spoken of as the stepping-stone; for i! the same man when he is established in Yoga absence of all thoughts of the world is said to be the way to blessedness
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते
yadā hi nendriyārtheṣu na karmasvanuṣajjate|
sarvasaṅkalpasaṃnyāsī yogārūḍhastadocyate||
When a man ceases to have any attachment ig either for the objects of senses or for actions and has renounced all thoughts of the world, Si he is said to have climbed to the heights of
उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः
uddharedātmanā''tmānaṃ nātmānamavasādayet|
ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ||
One should lift oneself by one’s own efforts and should not degrade oneself; for one’s own y self is one’s friend, and ones own self is one’s Mi enemy. (5) O
बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्
bandhurātmā''tmanastasya yenātmaivātmanā jitaḥ|
anātmanastu śatrutve vartetātmaiva śatruvat||
One’s own self is the friend of the soul by C whom the lower self (consisting of the mind, S senses and body) has been conquered; evenso i the very self of him who has not conquered his lower self behaves antagonistically like WZ an enemy. (6) VY
जितात्मनः प्रशान्तस्य परमात्मा समाहितः
शीतोष्णसुखदुःखेषु तथा मानापमानयोः
jitātmanaḥ praśāntasya paramātmā samāhitaḥ|
śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ||
The Supreme Spirit is rooted in the knowledge of the self-controlled man whose mind is perfectly serene in the midst of pairs of opposites, such as cold and heat, joy and sorrow, and honour and ignominy.
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः
jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ|
yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ||
The Yogi whose mind is sated with Jiana n. (Knowledge of Nirguna Brahm) and Vijnana ( Knowledge of Manifest Divinity), who is unmoved under all circumstances, whose senses are completely mastered, and to whom earth, ‘i e store and gold are all alike, is spoken of as a « God-realized soul
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते
suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu|
sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate||
He who looks upon well-wishers and neutrals as well as mediators, friends and nC foes, relatives and objects of hatred, the virtuous and the sinful with the same eye, stand supreme
योगी युञ्जीत सततमात्मानं रहसि स्थितः
एकाकी यतचित्तात्मा निराशीरपरिग्रहः
yogī yuñjīta satatamātmānaṃ rahasi sthitaḥ|
ekākī yatacittātmā nirāśīraparigrahaḥ||
Living in seclusion all by himself, the fs Yogi who has controlled his mind and body, p 7 and is free from desires and void of l possessions, should constantly engage his G mind in meditation
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्
śucau deśe pratiṣṭhāpya sthiramāsanamātmanaḥ|
nātyucchritaṃ nātinīcaṃ cailājinakuśottaram||
Having firmly placed his seat in a spot which is free from dirt and other impurities with the sacred Kusa grass, a deerskin and a cloth spread thereon one below another (Kusa below, deerskin in the middle and cloth uppermost), neither very high nor very low.
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये
tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ|
upaviśyāsane yuñjyādyogamātmaviśuddhaye||
And occupying that seat, concentrating the mind and controlling the functions of the mind and senses, he should practise Yoga for. 4 self-purification
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्
samaṃ kāyaśirogrīvaṃ dhārayannacalaṃ sthiraḥ|
saṃprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan||
Holding the trunk, head and neck straight and steady, remaining firm and fixing the Y/ gaze on the tip of his nose, without looking in other direction
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः
praśāntātmā vigatabhīrbrahmacārivrate sthitaḥ|
manaḥ saṃyamya maccitto yukta āsīta matparaḥ||
Firm in the vow of complete chastity and S Nt fearless, keeping himself perfectly calm and with the mind held in restraint and fixed on J Me, the vigilant Yogi should sit absorbed in OY) ZK KOZAS y SA Liillipgpmuyyyy) ZO NSS SS.: SSS ln
युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति
yuñjannevaṃ sadā''tmānaṃ yogī niyatamānasaḥ|
śāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigacchati||
Thus constantly applying his mind to Me,) the Yogi of disciplined mind attains the everlasting peace, sonsisting of supreme bliss which abides in Me
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन
nātyaśnatastu yogo'sti na caikāntamanaśnataḥ|
na cātisvapnaśīlasya jāgrato naiva cārjuna||
Arjuna, this Yoga is ste fh ws for him who v Willis LL SS FS BX overeats,norforhim whoobservesacomplete « fast; it is neither for him who is given to too much sleep; nor even for him who is ceaselessly awake
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा
yuktāhāravihārasya yuktaceṣṭasya karmasu|
yuktasvapnāvabodhasya yogo bhavati duḥkhahā||
Yoga, which rids one of woe, is accomplished only by him who is regulated in diet and recreation, regulated in performing actions ») and regulated in sleep and wakefulness. (7) c
यदा विनियतं चित्तमात्मन्येवावतिष्ठते
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा
yadā viniyataṃ cittamātmanyevāvatiṣṭhate|
niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā||
When the mind which is thoroughly — disciplined gets riveted on God alone, then the person who is free from yearning for: all enjoyments is said to be established in y
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः
yathā dīpo nivātastho neṅgate sopamā smṛtā|
yogino yatacittasya yuñjato yogamātmanaḥ||
As a light does not flicker in a windless q Y place, such is stated to be the picture of the mn disciplined mind of the Yogi practising meditation on God
यत्रोपरमते चित्तं निरुद्धं योगसेवया
यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति
yatroparamate cittaṃ niruddhaṃ yogasevayā|
yatra caivātmanā''tmānaṃ paśyannātmani tuṣyati||
The state in which, curbed through the practice of Yoga, the mind becomes still, and inwhich, realizing God through subtle reason A by meditation on God) the soul rejoices only in God
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः
sukhamātyantikaṃ yattadbuddhigrāhyamatīndriyam|
vetti yatra na caivāyaṃ sthitaścalati tattvataḥ||
Nay, in which the soul experience the; eternal and supersensuous job which can be apprehended only through the subtle and purified intellect, and wherein established the said Yogi moves not from Truth on any account. (2I
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते
yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ|
yasminsthito na duḥkhena guruṇāpi vicālyate||
And having obtained which he does not reckon any other gain as greater than that, and established in which he is not shaken: even by the heaviest of sorrows
तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा
taṃ vidyād duḥkhasaṃyogaviyogaṃ yogasaṃjñitam|
sa niścayena yoktavyo yogo'nirviṇṇacetasā||
That state, called Yoga, which is free from the contact of sorrow (in the form of YO RIT 0 UT ee ON ee ANSMIPSYS OT SHoulIad 76 Known Nay,:; Ge Yoga should be resolutely practised with an unwearied mind
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः
saṅkalpaprabhavānkāmāṃstyaktvā sarvānaśeṣataḥ|
manasaivendriyagrāmaṃ viniyamya samantataḥ||
Completely renouncing all desires arising from thoughts of the world, and fully re straining the whole pack of the senses from all sides by the time
शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्
śanaiḥ śanairuparamed buddhyā dhṛtigṛhītayā|
ātmasaṃsthaṃ manaḥ kṛtvā na kiñcidapi cintayet||
He should through gradual practice attain tranquillity; and fixing the mind on God through reason controlled by steadfastness, he should not think of anything else
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्
yato yato niścarati manaścañcalamasthiram|
tatastato niyamyaitadātmanyeva vaśaṃ nayet||
Drawing back the restless and fidgety mind k from all those objects after which it runs, he S should repeatedly fix it on God. (26) ~
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्
praśāntamanasaṃ hyenaṃ yoginaṃ sukhamuttamam|
upaiti śāntarajasaṃ brahmabhūtamakalmaṣam||
For the Yogi whose mind is perfectly serene who is sinless, whose passion is subdued, and t whois identified with Brahma, the embodiment ( of Truth, Knowledge and Bliss, supreme happiness comes as a matter of course. (27)
युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते
yuñjannevaṃ sadā''tmānaṃ yogī vigatakalmaṣaḥ|
sukhena brahmasaṃsparśamatyantaṃ sukhamaśnute||
The sinless Yogi, thus uniting his self constantly with God, easily enjoys the eternal j Bliss of oneness with Brahma
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः
sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani|
īkṣate yogayuktātmā sarvatra samadarśanaḥ||
The Yogi who is unitedinidentity withthe all-pervading, infinite Consciousness;andsees unity everywhere, beholds the Self present in all beings, and all beings as assumed in the
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति
yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati|
tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati||
He who sees Me (the Universal Self) present? Ss in all beings, and all beings existing within Me, never loses sight of Me, and I never lose sight of him
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते
sarvabhūtasthitaṃ yo māṃ bhajatyekatvamāsthitaḥ|
sarvathā vartamāno'pi sa yogī mayi vartate||
The Yogi who is established in union with « Me, and worships Me as residing in allbeings as their very Self); abides in Me; no matter what he does
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन
सुखं वा यदि वा दुःखं सः योगी परमो मतः
ātmaupamyena sarvatra samaṃ paśyati yo'rjuna|
sukhaṃ vā yadi vā duḥkhaṃ saḥ yogī paramo mataḥ||
Arjuna, he who looks on all as one, on the analogy of his own self, and looks upon the ( joy and sorrow of all with a similar eye,— NZ such a Yogi is deemed the highest of all. (32) Uy KX YY Kiley: 4 J- LAL pgm ZO ji 2 FS SS CF WN 2 Se oe en SS I. O 3&4 6 OL eee SEE. SM it AMT ia AM Milde OTM
अर्जुन उवाच
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन
एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्
arjuna uvāca
yo'yaṃ yogastvayā proktaḥ sāmyena madhusūdana|
etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām||
Arjuna said: Krsna, owing to restlessness x of mind I do not perceive the stability of this Yogain the form of equability, which You have » just spoken of
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्
cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavaddṛḍham|
tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram||
For Krsna, the mind is very unsteady turbulent, tenacious and powerful therefore 323:333050 2:0203:3 STAM Sy Na WUE TDA 92022:;/7/ I consider it as difficult to control as the
श्री भगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलं
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते
śrī bhagavānuvāca
asaṃśayaṃ mahābāho mano durnigrahaṃ calaṃ|
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate||
Sri Bhagavan said: The mind is restless no doubt; and difficult to curb, Arjuna; but it e can be brought under control by repeated practice (of meditation) and by the exercise of dispassion, 0 son of Kunti. (35) - &
असंयतात्मना योगो दुष्प्राप इति मे मतिः
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः
asaṃyatātmanā yogo duṣprāpa iti me matiḥ|
vaśyātmanā tu yatatā śakyo'vāptumupāyataḥ||
Yoga is difficult of achievement for one whose mind is not subdued; by him; however. Q y who hasthe mind under control, and is ceaselessly « striving, it can be easily attained through — practice. Such is My conviction. (36) ‘&
अर्जुन उवाच
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति
arjuna uvāca
ayatiḥ śraddhayopeto yogāccalitamānasaḥ|
aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati||
Arjuna.said: Krsna, what becomes of the soul who, though endowed with faith, has not KC been able to subdue his passions, and whose mind is therefore diverted from Yoga (at the ~ time of death), and who thus fails to reach- s perfection in Yoga (God-Realization)? (37) ee il: Y f° LPL ACY Fo RW ON eked BS a ae a Ua ae
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि
kaccinnobhayavibhraṣṭaśchinnābhramiva naśyati|
apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi||
Krsna, strayed from the path leading to ¥ i, God-Realization and without anything to my y stand upon, is he not lost like the torn cloud, deprived of both God-Realization and heavenly enjoyment
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते
etanme saṃśayaṃ kṛṣṇa chettumarhasyaśeṣataḥ|
tvadanyaḥ saṃśayasyāsya chettā na hyupapadyate||
Krsna, it behoves You to slash this doubt of j mine completely; for none other than You can j be found, who can tear this doubt. (39) V KE CLUS Wy KZ ZS ws SSIS CK):§ KOZ KO 222 OB
श्री भगवानुवाच
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते
नहि कल्याणकृत्कश्िचद्दुर्गतिं तात गच्छति
śrī bhagavānuvāca
pārtha naiveha nāmutra vināśastasya vidyate|
nahi kalyāṇakṛtkaśicaddurgatiṃ tāta gacchati||
Sri Bhagavan said: Dear Arjuna, there is no fall for him either here or herafter For none who strives for self-redemption i.e., God-Realization) ever meets with evil; destiny
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते
prāpya puṇyakṛtāṃ lokānuṣitvā śāśvatīḥ samāḥ|
śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo'bhijāyate||
He who has fallen from Yoga, obtains the higher worlds (heaven etc.) to which men of meritorious deeds alone are entitled, and having resided there for countless years, takes birth in the house of pious and wealthy men.
अथवा योगिनामेव कुले भवति धीमताम्
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्
athavā yogināmeva kule bhavati dhīmatām|
etaddhi durlabhataraṃ loke janma yadīdṛśam||
Or (if he is possessed of dispassion) he is born in the family of enlightened Yogis; but such a birth in this world is very difficult to obtain.
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्
यतते च ततो भूयः संसिद्धौ कुरुनन्दन
tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam|
yatate ca tato bhūyaḥ saṃsiddhau kurunandana||
Arjuna, he automatically regains in that ( birth the spiritual insight of his previous i birth; and through that he strives, harder than ever, for perfection (in the form of God- Ke Realization) (43) S
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते
pūrvābhyāsena tenaiva hriyate hyavaśo'pi saḥ|
jijñāsurapi yogasya śabdabrahmātivartate||
The other one (who takes birth in a rich j family), though under the sway ofhissenses, feels drawn towards God by force of the habit ¢ acquired in his previous birth; nay,eventhe of enlightenment on Yoga (in the form of even-mindedness) transcends the fruit of actions performed withsome interested motive as laid down in the Vedas
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः
अनेकजन्मसंसिद्धस्ततो याति परां गतिम्
prayatnādyatamānastu yogī saṃśuddhakilbiṣaḥ|
anekajanmasaṃsiddhastato yāti parāṃ gatim||
The Yogi, however, who dilligently takes f up the practice attains perfection in this very IS life with the help of latencies of many births, and being thoroughly purged of sin, forthwith reaches the supreme state
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन
tapasvibhyo'dhiko yogī jñānibhyo'pi mato'dhikaḥ|
karmibhyaścādhiko yogī tasmādyogī bhavārjuna||
The yogi is superior to the ascetics; he is) regarded as superior even to those versed in sacred lore. The Yogi is also superior to those who perform action with some interested Y motive. Therefore, Arjuna, do you become a Yogi. (46) i
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः
yogināmapi sarveṣāṃ madgatenāntarātmanā|
śraddhāvānbhajate yo māṃ sa me yuktatamo mataḥ||
Of all Yogis, again, he who devoutly worship jj Mewith his mind focussed on Me is considered a by Me to be the best Yogi