श्री भगवानुवाच अनाश्रितः कर्मफलं कार्यं कर्म करोति यः। स संन्यासी च योगी च न निरग्निर्न चाक्रियः
śhrī bhagavān uvācha anāśhritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ sa sannyāsī cha yogī cha na niragnir na chākriyaḥ
The Blessed Lord said: One who performs obligatory duty without seeking the fruits of action is both a renunciant and a yogi—not one who merely abandons the sacred fire or ceases all activity.
Word meanings: śhrī-bhagavān uvācha—the Supreme Lord said; anāśhritaḥ—not desiring; karma-phalam—results of actions; kāryam—obligatory; karma—work; karoti—perform; yaḥ—one who; saḥ—that person; sanyāsī—in the renounced order; cha—and; yogī—yogi; cha—and; na—not; niḥ—without; agniḥ—fire; na—not; cha—also; akriyaḥ—without activity
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव। न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन
yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava na hyasannyasta-saṅkalpo yogī bhavati kaśhchana
Know that what they call renunciation is the same as Yoga, O Arjuna; for no one becomes a yogi without renouncing selfish desires.
Word meanings: yam—what; sanyāsam—renunciation; iti—thus; prāhuḥ—they say; yogam—yog; tam—that; viddhi—know; pāṇḍava—Arjun, the son of Pandu; na—not; hi—certainly; asannyasta—without giving up; saṅkalpaḥ—desire; yogī—a yogi; bhavati—becomes; kaśhchana—anyone
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते। योगारूढस्य तस्यैव शमः कारणमुच्यते
ārurukṣhor muner yogaṁ karma kāraṇam uchyate yogārūḍhasya tasyaiva śhamaḥ kāraṇam uchyate
For the sage who wishes to attain yoga, selfless action is said to be the means; for that same sage who has attained yoga, tranquility alone is said to be the means.
Word meanings: ārurukṣhoḥ—a beginner; muneḥ—of a sage; yogam—Yog; karma—working without attachment; kāraṇam—the cause; uchyate—is said; yoga ārūḍhasya—of those who are elevated in Yog; tasya—their; eva—certainly; śhamaḥ—meditation; kāraṇam—the cause; uchyate—is said
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते। सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते
yadā hi nendriyārtheṣhu na karmasv-anuṣhajjate sarva-saṅkalpa-sannyāsī yogārūḍhas tadochyate
When one is no longer attached to sense-objects nor to actions, having renounced all desires, one is said to have ascended to the heights of Yoga.
Word meanings: yadā—when; hi—certainly; na—not; indriya-artheṣhu—for sense-objects; na—not; karmasu—to actions; anuṣhajjate—is attachment; sarva-saṅkalpa—all desires for the fruits of actions; sanyāsī—renouncer; yoga-ārūḍhaḥ—elevated in the science of Yog; tadā—at that time; uchyate—is said
उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः
uddhared ātmanātmānaṁ nātmānam avasādayet ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ
One should uplift oneself by one's own effort and never let oneself fall, for the self alone is the friend of the self, and the self alone is its enemy.
Word meanings: uddharet—elevate; ātmanā—through the mind; ātmānam—the self; na—not; ātmānam—the self; avasādayet—degrade; ātmā—the mind; eva—certainly; hi—indeed; ātmanaḥ—of the self; bandhuḥ—friend; ātmā—the mind; eva—certainly; ripuḥ—enemy; ātmanaḥ—of the self
बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्
bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ anātmanas tu śhatrutve vartetātmaiva śhatru-vat
For one who has conquered the mind by the self, the mind is a friend; but for one who has failed to do so, the mind remains hostile, like an enemy.
Word meanings: bandhuḥ—friend; ātmā—the mind; ātmanaḥ—for the person; tasya—of him; yena—by whom; ātmā—the mind; eva—certainly; ātmanā—for the person; jitaḥ—conquered; anātmanaḥ—of those with unconquered mind; tu—but; śhatrutve—for an enemy; varteta—remains; ātmā—the mind; eva—as; śhatru-vat—like an enemy
जितात्मनः प्रशान्तस्य परमात्मा समाहितः। शीतोष्णसुखदुःखेषु तथा मानापमानयोः
jitātmanaḥ praśhāntasya paramātmā samāhitaḥ śhītoṣhṇa-sukha-duḥkheṣhu tathā mānāpamānayoḥ
For one who has conquered the mind and is perfectly serene, the Supreme Self is steadily established—alike in cold and heat, pleasure and pain, honor and dishonor.
Word meanings: jita-ātmanaḥ—one who has conquered one’s mind; praśhāntasya—of the peaceful; parama-ātmā—God; samāhitaḥ—steadfast; śhīta—in cold; uṣhṇa—heat; sukha—happiness; duḥkheṣhu—and distress; tathā—also; māna—in honor; apamānayoḥ—and dishonor
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः
jñāna-vijñāna-tṛiptātmā kūṭa-stho vijitendriyaḥ yukta ityuchyate yogī sama-loṣhṭāśhma-kāñchanaḥ
The yogi who is satisfied with knowledge and realized wisdom, who remains unmoved and has mastered the senses, and to whom a clod of earth, a stone, and gold are the same, is said to be truly united with the Supreme.
Word meanings: jñāna—knowledge; vijñāna—realized knowledge, wisdom from within; tṛipta ātmā—one fully satisfied; kūṭa-sthaḥ—undisturbed; vijita-indriyaḥ—one who has conquered the senses; yuktaḥ—one who is in constant communion with the Supreme; iti—thus; uchyate—is said; yogī—a yogi; sama—looks equally; loṣhṭra—pebbles; aśhma—stone; kāñchanaḥ—gold
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु। साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते
suhṛin-mitrāryudāsīna-madhyastha-dveṣhya-bandhuṣhu sādhuṣhvapi cha pāpeṣhu sama-buddhir viśhiṣhyate
One who regards with equal mind the well-wisher, friend, enemy, neutral, mediator, hateful, relative, righteous, and sinful alike is truly distinguished.
Word meanings: su-hṛit—toward the well-wishers; mitra—friends; ari—enemies; udāsīna—neutral persons; madhya-stha—mediators; dveṣhya—the envious; bandhuṣhu—relatives; sādhuṣhu—pious; api—as well as; cha—and; pāpeṣhu—the sinners; sama-buddhiḥ—of impartial intellect; viśhiṣhyate—is distinguished
योगी युञ्जीत सततमात्मानं रहसि स्थितः। एकाकी यतचित्तात्मा निराशीरपरिग्रहः
yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ ekākī yata-chittātmā nirāśhīr aparigrahaḥ
The yogi should constantly engage the mind in meditation, dwelling alone in solitude, with mind and body controlled, free from desires and possessions.
Word meanings: yogī—a yogi; yuñjīta—should remain engaged in meditation; satatam—constantly; ātmānam—self; rahasi—in seclusion; sthitaḥ—remaining; ekākī—alone; yata-chitta-ātmā—with a controlled mind and body; nirāśhīḥ—free from desires; aparigrahaḥ—free from desires for possessions for enjoyment
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः। नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्
śhuchau deśhe pratiṣhṭhāpya sthiram āsanam ātmanaḥ nātyuchchhritaṁ nāti-nīchaṁ chailājina-kuśhottaram
In a clean place, having set up a firm seat for oneself—neither too high nor too low—covered with cloth, deerskin, and kusha grass, one upon the other;
Word meanings: śhuchau—in a clean; deśhe—place; pratiṣhṭhāpya—having established; sthiram—steadfast; āsanam—seat; ātmanaḥ—his own; na—not; ati—too; uchchhritam—high; na—not; ati—too; nīcham—low; chaila—cloth; ajina—a deerskin; kuśha—kuśh grass; uttaram—one over the other
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः। उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये
tatraikāgraṁ manaḥ kṛitvā yata-chittendriya-kriyaḥ upaviśhyāsane yuñjyād yogam ātma-viśhuddhaye
Seated there on that seat, making the mind one-pointed and subduing the activities of the mind and senses, one should practice yoga for the purification of the self.
Word meanings: tatra—there; eka-agram—one-pointed; manaḥ—mind; kṛitvā—having made; yata-chitta—controlling the mind; indriya—senses; kriyaḥ—activities; upaviśhya—being seated; āsane—on the seat; yuñjyāt yogam—should strive to practice yog; ātma viśhuddhaye—for purification of the mind;
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः। संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्
samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥ samprekṣhya nāsikāgraṁ svaṁ diśhaśh chānavalokayan
Holding the body, head, and neck straight, steady, and unmoving, gazing at the tip of one's own nose and not looking in any direction—
Word meanings: samam—straight; kāya—body; śhiraḥ—head; grīvam—neck; dhārayan—holding; achalam—unmoving; sthiraḥ—still; samprekṣhya—gazing; nāsika-agram—at the tip of the nose; svam—own; diśhaḥ—directions; cha—and; anavalokayan—not looking
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः। मनः संयम्य मच्चित्तो युक्त आसीत मत्परः
praśhāntātmā vigata-bhīr brahmachāri-vrate sthitaḥ manaḥ sanyamya mach-chitto yukta āsīta mat-paraḥ
Serene in mind, fearless, steadfast in the vow of celibacy, with the mind fully controlled and fixed on Me, the yogi should sit in meditation, devoted to Me as the supreme goal.
Word meanings: praśhānta—serene; ātmā—mind; vigata-bhīḥ—fearless; brahmachāri-vrate—in the vow of celibacy; sthitaḥ—situated; manaḥ—mind; sanyamya—having controlled; mat-chittaḥ—meditate on me (Shree Krishna); yuktaḥ—engaged; āsīta—should sit; mat-paraḥ—having me as the supreme goal
युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः। शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति
yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ śhantiṁ nirvāṇa-paramāṁ mat-sansthām adhigachchhati
Thus, constantly disciplining the mind in this way, the yogi of restrained thought attains the supreme peace that culminates in liberation and abides in Me.
Word meanings: yuñjan—keeping the mind absorbed in God; evam—thus; sadā—constantly; ātmānam—the mind; yogī—a yogi; niyata-mānasaḥ—one with a disciplined mind; śhāntim—peace; nirvāṇa—liberation from the material bondage; paramām—supreme; mat-sansthām—abides in me; adhigachchhati—attains
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः। न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन
nātyaśhnatastu yogo ’sti na chaikāntam anaśhnataḥ na chāti-svapna-śhīlasya jāgrato naiva chārjuna
Yoga is not for one who eats too much, nor for one who does not eat at all; nor for one who sleeps too much, nor for one who stays always awake, O Arjuna.
Word meanings: na—not; ati—too much; aśhnataḥ—of one who eats; tu—however; yogaḥ—Yog; asti—there is; na—not; cha—and; ekāntam—at all; anaśhnataḥ—abstaining from eating; na—not; cha—and; ati—too much; svapna-śhīlasya—of one who sleeps; jāgrataḥ—of one who does not sleep enough; na—not; eva—certainly; cha—and; arjuna—Arjun
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु। युक्तस्वप्नावबोधस्य योगो भवति दुःखहा
yuktāhāra-vihārasya yukta-cheṣhṭasya karmasu yukta-svapnāvabodhasya yogo bhavati duḥkha-hā
For one who is moderate in eating and recreation, balanced in effort during work, and regulated in sleep and wakefulness, yoga becomes the destroyer of all sorrow.
Word meanings: yukta—moderate; āhāra—eating; vihārasya—recreation; yukta cheṣhṭasya karmasu—balanced in work; yukta—regulated; svapna-avabodhasya—sleep and wakefulness; yogaḥ—Yog; bhavati—becomes; duḥkha-hā—the slayer of sorrows
यदा विनियतं चित्तमात्मन्येवावतिष्ठते। निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा
yadā viniyataṁ chittam ātmanyevāvatiṣhṭhate niḥspṛihaḥ sarva-kāmebhyo yukta ityuchyate tadā
When the fully controlled mind rests in the Self alone, free from craving for all objects of desire, then one is said to be united in Yoga.
Word meanings: yadā—when; viniyatam—fully controlled; chittam—the mind; ātmani—of the self; eva—certainly; avatiṣhṭhate—stays; nispṛihaḥ—free from cravings: sarva; kāmebhyaḥ—for yearning of the senses; yuktaḥ—situated in perfect Yog; iti—thus; uchyate—is said; tadā—then
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः
yathā dīpo nivāta-stho neṅgate sopamā smṛitā yogino yata-chittasya yuñjato yogam ātmanaḥ
As a lamp in a windless place does not flicker—such is the simile for the disciplined mind of a yogi absorbed in meditation on the Self.
Word meanings: yathā—as; dīpaḥ—a lamp; nivāta-sthaḥ—in a windless place; na—does not; iṅgate—flickers; sā—this; upamā—analogy; smṛitā—is considered; yoginaḥ—of a yogi; yata-chittasya—whose mind is disciplined; yuñjataḥ—steadily practicing; yogam—in meditation; ātmanaḥ—on the Supreme
यत्रोपरमते चित्तं निरुद्धं योगसेवया। यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति
yatroparamate chittaṁ niruddhaṁ yoga-sevayā yatra chaivātmanātmānaṁ paśhyann ātmani tuṣhyati
When the mind, restrained by the practice of yoga, attains stillness, and when one beholds the Self through the purified mind and finds complete satisfaction in the Self alone—
Word meanings: yatra—when; uparamate—rejoice inner joy; chittam—the mind; niruddham—restrained; yoga-sevayā—by the practice of yog; yatra—when; cha—and; eva—certainly; ātmanā—through the purified mind; ātmānam—the soul; paśhyan—behold; ātmani—in the self; tuṣhyati—is satisfied
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्। वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः
sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam vetti yatra na chaivāyaṁ sthitaśh chalati tattvataḥ
That limitless bliss which is grasped by the intellect and transcends the senses — established in that state, one never strays from the Eternal Truth.
Word meanings: sukham—happiness; ātyantikam—limitless; yat—which; tat—that; buddhi—by intellect; grāhyam—grasp; atīndriyam—transcending the senses; vetti—knows; yatra—wherein; na—never; cha—and; eva—certainly; ayam—he; sthitaḥ—situated; chalati—deviates; tattvataḥ—from the Eternal Truth
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः। यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते
yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ yasmin sthito na duḥkhena guruṇāpi vichālyate
Having gained which, one considers no other gain to be greater, and established in which, one is not shaken even by the heaviest sorrow.
Word meanings: yam—which; labdhvā—having gained; cha—and; aparam—any other; lābham—gain; manyate—considers; na—not; adhikam—greater; tataḥ—than that; yasmin—in which; sthitaḥ—being situated; na—never; duḥkhena—by sorrow; guruṇā—(by) the greatest; api—even; vichālyate—is shaken
तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्। स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा
taṁ vidyād duḥkha-sanyoga-viyogaṁ yogasaṅjñitam sa niśhchayena yoktavyo yogo ’nirviṇṇa-chetasā
Know that state of severance from union with sorrow as what is called Yoga. This Yoga should be practiced with firm resolve and an undiscouraged heart.
Word meanings: tam—that; vidyāt—you should know; duḥkha-sanyoga-viyogam—state of severance from union with misery; yoga-saṁjñitam—is known as yog; saḥ—that; niśhchayena—resolutely; yoktavyaḥ—should be practiced; yogaḥ—yog; anirviṇṇa-chetasā—with an undeviating mind
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः। मनसैवेन्द्रियग्रामं विनियम्य समन्ततः
saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ manasaivendriya-grāmaṁ viniyamya samantataḥ
Completely abandoning all desires born of mental resolve, and fully restraining the entire group of senses from all sides through the mind alone—
Word meanings: saṅkalpa—a resolve; prabhavān—born of; kāmān—desires; tyaktvā—having abandoned; sarvān—all; aśheṣhataḥ—completely; manasā—through the mind; eva—certainly; indriya-grāmam—the group of senses; viniyamya—restraining; samantataḥ—from all sides;
शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया। आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्
śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayā ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet
Gradually, step by step, one should attain stillness through the intellect held firm by resolve; fixing the mind upon the Self, one should not think of anything else.
Word meanings: śhanaiḥ—gradually; śhanaiḥ—gradually; uparamet—attain peace; buddhyā—by intellect; dhṛiti-gṛihītayā—achieved through determination of resolve that is in accordance with scriptures; ātma-sanstham—fixed in God; manaḥ—mind; kṛitvā—having made; na—not; kiñchit—anything; api—even; chintayet—should think of
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्। ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्
yato yato niśhcharati manaśh chañchalam asthiram tatas tato niyamyaitad ātmanyeva vaśhaṁ nayet
Wherever the restless and unsteady mind wanders, one should withdraw it from that and bring it back under the control of the Self alone.
Word meanings: yataḥ yataḥ—whenever and wherever; niśhcharati—wanders; manaḥ—the mind; chañchalam—restless; asthiram—unsteady; tataḥ tataḥ—from there; niyamya—having restrained; etat—this; ātmani—on God; eva—certainly; vaśham—control; nayet—should bring
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्। उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्
praśhānta-manasaṁ hyenaṁ yoginaṁ sukham uttamam upaiti śhānta-rajasaṁ brahma-bhūtam akalmaṣham
Supreme bliss comes to the yogi whose mind is peaceful, whose passions are stilled, who is free from sin, and who has become one with Brahman.
Word meanings: praśhānta—peaceful; manasam—mind; hi—certainly; enam—this; yoginam—yogi; sukham uttamam—the highest bliss; upaiti—attains; śhānta-rajasam—whose passions are subdued; brahma-bhūtam—endowed with God-realization; akalmaṣham—without sin
युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः। सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते
yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥ sukhena brahma-sansparśham atyantaṁ sukham aśhnute
Thus, always uniting the self with the Supreme, the sinless yogi effortlessly attains the infinite bliss of communion with Brahman.
Word meanings: yuñjan—uniting (the self with God); evam—thus; sadā—always; ātmānam—the self; yogī—a yogi; vigata—freed from; kalmaṣhaḥ—sins; sukhena—easily; brahma-sansparśham—constantly in touch with the Supreme; atyantam—the highest; sukham—bliss; aśhnute—attains
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि। ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः
sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmani īkṣhate yoga-yuktātmā sarvatra sama-darśhanaḥ
One whose mind is united through Yoga, seeing all things with equal vision, beholds the Self dwelling in all beings and all beings dwelling in the Self.
Word meanings: sarva-bhūta-stham—situated in all living beings; ātmānam—Supreme Soul; sarva—all; bhūtāni—living beings; cha—and; ātmani—in God; īkṣhate—sees; yoga-yukta-ātmā—one united in consciousness with God; sarvatra—everywhere; sama-darśhanaḥ—equal vision
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति। तस्याहं न प्रणश्यामि स च मे न प्रणश्यति
yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati tasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati
For one who sees Me in all things and all things in Me, I am never lost, nor is he ever lost to Me.
Word meanings: yaḥ—who; mām—me; paśhyati—see; sarvatra—everywhere; sarvam—everything; cha—and; mayi—in me; paśhyati—see; tasya—for him; aham—I; na—not; praṇaśhyāmi—lost; saḥ—that person; cha—and; me—to me; na—nor; praṇaśhyati—lost
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः। सर्वथा वर्तमानोऽपि स योगी मयि वर्तते
sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥ sarvathā vartamāno ’pi sa yogī mayi vartate
The yogi who, established in oneness, worships Me as dwelling in all beings, abides in Me no matter how he may live.
Word meanings: sarva-bhūta-sthitam—situated in all beings; yaḥ—who; mām—me; bhajati—worships; ekatvam—in unity; āsthitaḥ—established; sarvathā—in all kinds of; varta-mānaḥ—remain; api—although; saḥ—he; yogī—a yogi; mayi—in me; vartate—dwells
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन। सुखं वा यदि वा दुःखं सः योगी परमो मतः
ātmaupamyena sarvatra samaṁ paśhyati yo ’rjuna sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ
O Arjuna, one who sees the joy and sorrow of all beings as their own, looking upon all with equal regard, is considered the highest yogi.
Word meanings: ātma-aupamyena—similar to oneself; sarvatra—everywhere; samam—equally; paśhyati—see; yaḥ—who; arjuna—Arjun; sukham—joy; vā—or; yadi—if; vā—or; duḥkham—sorrow; saḥ—such; yogī—a yogi; paramaḥ—highest; mataḥ—is considered
अर्जुन उवाच योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन। एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्
arjuna uvācha yo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdana etasyāhaṁ na paśhyāmi chañchalatvāt sthitiṁ sthirām
Arjuna said: O Madhusudana, this yoga of equanimity that You have described — I do not see how it can endure steadily, for the mind is so restless.
Word meanings: arjunaḥ uvācha—Arjun said; yaḥ—which; ayam—this; yogaḥ—system of Yog; tvayā—by you; proktaḥ—described; sāmyena—by equanimity; madhu-sūdana—Shree Krishna, the killer of the demon named Madhu; etasya—of this; aham—I; na—do not; paśhyāmi—see; chañchalatvāt—due to restlessness; sthitim—situation; sthirām—steady
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्। तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्
chañchalaṁ hi manaḥ kṛiṣhṇa pramāthi balavad dṛiḍham tasyāhaṁ nigrahaṁ manye vāyor iva su-duṣhkaram
The mind is truly restless, O Krishna—turbulent, powerful, and obstinate. I consider controlling it as difficult as controlling the wind.
Word meanings: chañchalam—restless; hi—certainly; manaḥ—mind; kṛiṣhṇa—Shree Krishna; pramāthi—turbulent; bala-vat—strong; dṛiḍham—obstinate; tasya—its; aham—I; nigraham—control; manye—think; vāyoḥ—of the wind; iva—like; su-duṣhkaram—difficult to perform
श्री भगवानुवाच असंशयं महाबाहो मनो दुर्निग्रहं चलं। अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते
śhrī bhagavān uvācha asanśhayaṁ mahā-bāho mano durnigrahaṁ chalam abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate
The Blessed Lord said: Without doubt, O mighty-armed one, the mind is restless and difficult to restrain; but through practice and detachment, O son of Kunti, it can be mastered.
Word meanings: śhrī-bhagavān uvācha—Lord Krishna said; asanśhayam—undoubtedly; mahā-bāho—mighty-armed one; manaḥ—the mind; durnigraham—difficult to restrain; chalam—restless; abhyāsena—by practice; tu—but; kaunteya—Arjun, the son of Kunti; vairāgyeṇa—by detachment; cha—and; gṛihyate—can be controlled
असंयतात्मना योगो दुष्प्राप इति मे मतिः। वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः
asaṅyatātmanā yogo duṣhprāpa iti me matiḥ vaśhyātmanā tu yatatā śhakyo ’vāptum upāyataḥ
Yoga is difficult to attain for one whose mind is uncontrolled—this is my conviction. But for one who strives with a disciplined mind, it can be achieved through proper means.
Word meanings: asanyata-ātmanā—one whose mind is unbridled; yogaḥ—Yog; duṣhprāpaḥ—difficult to attain; iti—thus; me—my; matiḥ—opinion; vaśhya-ātmanā—by one whose mind is controlled; tu—but; yatatā—one who strives; śhakyaḥ—possible; avāptum—to achieve; upāyataḥ—by right means
अर्जुन उवाच अयतिः श्रद्धयोपेतो योगाच्चलितमानसः। अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति
arjuna uvācha ayatiḥ śhraddhayopeto yogāch chalita-mānasaḥ aprāpya yoga-sansiddhiṁ kāṅ gatiṁ kṛiṣhṇa gachchhati
Arjuna said: O Krishna, what becomes of the faithful soul who strives but lacks sufficient effort, whose mind strays from the path of Yoga, and who fails to attain perfection in Yoga—what destiny does he reach?
Word meanings: arjunaḥ uvācha—Arjun said; ayatiḥ—lax; śhraddhayā—with faith; upetaḥ—possessed; yogāt—from Yog; chalita-mānasaḥ—whose mind becomes deviated; aprāpya—failing to attain; yoga-sansiddhim—the highest perfection in yog; kām—which; gatim—destination; kṛiṣhṇa—Shree Krishna; gachchhati—goes
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति। अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि
kachchin nobhaya-vibhraṣhṭaśh chhinnābhram iva naśhyati apratiṣhṭho mahā-bāho vimūḍho brahmaṇaḥ pathi
Fallen from both paths, without support, bewildered on the path to God-realization, does he not perish like a torn cloud, O mighty-armed Krishna?
Word meanings: kachchit—whether; na—not; ubhaya—both; vibhraṣhṭaḥ—deviated from; chhinna—broken; abhram—cloud; iva—like; naśhyati—perishes; apratiṣhṭhaḥ—without any support; mahā-bāho—mighty-armed Krishna; vimūḍhaḥ—bewildered; brahmaṇaḥ—of God-realization; pathi—one on the path
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः। त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते
etan me sanśhayaṁ kṛiṣhṇa chhettum arhasyaśheṣhataḥ tvad-anyaḥ sanśhayasyāsya chhettā na hyupapadyate
O Krishna, please dispel this doubt of mine completely, for no one other than You is capable of removing it.
Word meanings: etat—this; me—my; sanśhayam—doubt; kṛiṣhṇa—Krishna; chhettum—to dispel; arhasi—you can; aśheṣhataḥ—completely; tvat—than you; anyaḥ—other; sanśhayasya—of doubt; asya—this; chhettā—a dispeller; na—never; hi—certainly; upapadyate—is fit
श्री भगवानुवाच पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते। नहि कल्याणकृत्कश्िचद्दुर्गतिं तात गच्छति
śhrī bhagavān uvācha pārtha naiveha nāmutra vināśhas tasya vidyate na hi kalyāṇa-kṛit kaśhchid durgatiṁ tāta gachchhati
The Blessed Lord said: O Partha, there is no ruin for him either in this world or the next; for no one who does good, my dear friend, ever comes to a sorrowful end.
Word meanings: śhrī-bhagavān uvācha—the Supreme Lord said; pārtha—Arjun, the son of Pritha; na eva—never; iha—in this world; na—never; amutra—in the next world; vināśhaḥ—destruction; tasya—his; vidyate—exists; na—never; hi—certainly; kalyāṇa-kṛit—one who strives for God-realization; kaśhchit—anyone; durgatim—evil destination; tāta—my friend; gachchhati—goes
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः। शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते
prāpya puṇya-kṛitāṁ lokān uṣhitvā śhāśhvatīḥ samāḥ śhuchīnāṁ śhrīmatāṁ gehe yoga-bhraṣhṭo’bhijāyate
The fallen yogi, having attained the worlds of the righteous and dwelt there for countless years, is born again in the home of the pure and prosperous.
Word meanings: prāpya—attain; puṇya-kṛitām—of the virtuous; lokān—abodes; uṣhitvā—after dwelling; śhāśhvatīḥ—many; samāḥ—ages; śhuchīnām—of the pious; śhrī-matām—of the prosperous; gehe—in the house; yoga-bhraṣhṭaḥ—the unsuccessful yogis; abhijāyate—take birth;
अथवा योगिनामेव कुले भवति धीमताम्। एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्
atha vā yoginām eva kule bhavati dhīmatām etad dhi durlabhataraṁ loke janma yad īdṛiśham
Or he is born into a family of wise yogis, though such a birth as this is extremely rare to obtain in this world.
Word meanings: atha vā—else; yoginām—of those endowed with divine wisdom; eva—certainly; kule—in the family; bhavati—take birth; dhī-matām—of the wise; etat—this; hi—certainly; durlabha-taram—very rare; loke—in this world; janma—birth; yat—which; īdṛiśham—like this
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्। यतते च ततो भूयः संसिद्धौ कुरुनन्दन
tatra taṁ buddhi-sanyogaṁ labhate paurva-dehikam yatate cha tato bhūyaḥ sansiddhau kuru-nandana
There he regains the spiritual wisdom cultivated in his previous body, and strives once again with even greater effort toward perfection, O descendant of the Kurus.
Word meanings: tatra—there; tam—that; buddhi-sanyogam—reawaken their wisdom; labhate—obtains; paurva-dehikam—from the previous lives; yatate—strives; cha—and; tataḥ—thereafter; bhūyaḥ—again; sansiddhau—for perfection; kuru-nandana—Arjun, descendant of the Kurus
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः। जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते
pūrvābhyāsena tenaiva hriyate hyavaśho ’pi saḥ jijñāsur api yogasya śhabda-brahmātivartate
By the force of that former practice, he is irresistibly drawn toward yoga, even against his will. Even one who merely inquires about yoga transcends the ritualistic ordinances of the Vedas.
Word meanings: pūrva—past; abhyāsena—discipline; tena—by that; eva—certainly; hriyate—is attracted; hi—surely; avaśhaḥ—helplessly; api—although; saḥ—that person; jijñāsuḥ—inquisitive; api—even; yogasya—about yog; śhabda-brahma—fruitive portion of the Vedas; ativartate—transcends
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः। अनेकजन्मसंसिद्धस्ततो याति परां गतिम्
prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥ aneka-janma-sansiddhas tato yāti parāṁ gatim
But the yogi who strives with great effort, purified of all sins and perfected through many births, then attains the supreme goal.
Word meanings: prayatnāt—with great effort; yatamānaḥ—endeavoring; tu—and; yogī—a yogi; sanśhuddha—purified; kilbiṣhaḥ—from material desires; aneka—after many, many; janma—births; sansiddhaḥ—attain perfection; tataḥ—then; yāti—attains; parām—the highest; gatim—path
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः। कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन
tapasvibhyo ’dhiko yogī jñānibhyo ’pi mato ’dhikaḥ karmibhyaśh chādhiko yogī tasmād yogī bhavārjuna
The yogi is superior to the ascetic, superior even to the learned, and superior to the performer of rituals; therefore, O Arjuna, be a yogi.
Word meanings: tapasvibhyaḥ—than the ascetics; adhikaḥ—superior; yogī—a yogi; jñānibhyaḥ—than the persons of learning; api—even; mataḥ—considered; adhikaḥ—superior; karmibhyaḥ—than the ritualistic performers; cha—and; adhikaḥ—superior; yogī—a yogi; tasmāt—therefore; yogī—a yogi; bhava—just become; arjuna—Arjun
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना। श्रद्धावान्भजते यो मां स मे युक्ततमो मतः
yoginām api sarveṣhāṁ mad-gatenāntar-ātmanā śhraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ
Of all yogis, the one who worships Me with unwavering faith, his innermost self absorbed in Me, him I consider the highest in yoga.
Word meanings: yoginām—of all yogis; api—however; sarveṣhām—all types of; mat-gatena—absorbed in me (God); antaḥ—inner; ātmanā—with the mind; śhraddhā-vān—with great faith; bhajate—engage in devotion; yaḥ—who; mām—to me; saḥ—he; me—by me; yukta-tamaḥ—the highest yogi; mataḥ—is considered
