आत्मसंयमयोग

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

॥ 6.1 ॥

He who performs his bounden duty without leaning to the fruit of action–he is a renouncer of action as well as of steadfast mind: not he who is without fire, nor he who is without action.

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

॥ 6.2 ॥

Know that to be devotion to action, which is called renunciation, O Pandava, for none becomes a devotee to action without forsaking Sankalpa.

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते। योगारूढस्य तस्यैव शमः कारणमुच्यते

॥ 6.3 ॥

For the man of meditation wishing to attain purification of heart leading to concentration, work is said to be the way: For him, when he has attained such (concentration), inaction is said to be the way.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते। सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते

॥ 6.4 ॥

Verily, when there is no attachment, either to sense-objects, or to actions, having renounced all Sankalpas, then is one said to have attained concentration.

उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः

॥ 6.5 ॥

A man should uplift himself by his own self, so let him not weaken this self. For this self is the friend of oneself, and this self is the enemy of oneself.

बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्

॥ 6.6 ॥

The self (the active part of our nature) is the friend of the self, for him who has conquered himself by this self. But to the unconquered self, this self is inimical, (and behaves) like (an external) foe.

जितात्मनः प्रशान्तस्य परमात्मा समाहितः। शीतोष्णसुखदुःखेषु तथा मानापमानयोः

॥ 6.7 ॥

To the self-controlled and serene, the Supreme Self is the object of constant realization, in cold and heat, pleasure and pain, as well as in honour and dishonour.

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः

॥ 6.8 ॥

Whose heart is filled with satisfaction by wisdom and realization, and is changeless, whose senses are conquered, and to whom a lump of earth, stone, and gold are the same: that Yogi is called steadfast.

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु। साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते

॥ 6.9 ॥

He attains excellence who looks with equal regard upon well-wishers, friends, foes, neutrals, arbiters, the hateful, the relatives, and upon the righteous and the unrighteous alike.

योगी युञ्जीत सततमात्मानं रहसि स्थितः। एकाकी यतचित्तात्मा निराशीरपरिग्रहः

॥ 6.10 ॥

The yogi should constantly practise concentration of the heart, retiring into solitude, alone, with the mind and body subdued, and free from hope and possession.

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः। नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्

॥ 6.11 ॥

Having established in a cleanly spot his seat, firm, neither too high nor too low, made of a cloth, a skin, and Kusha-grass, arranged in consecution.

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः। उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये

॥ 6.12 ॥

There, seated on that seat, making the mind one-pointed and subduing the action of the imaging faculty and the senses, let him practise yoga for the purification of the heart.

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः। संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्

॥ 6.13 ॥

Let him firmly hold his body, head, and neck erect and still, (with the eye-balls fixed, as if) gazing at the tip of his nose, and not looking around.

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः। मनः संयम्य मच्चित्तो युक्त आसीत मत्परः

॥ 6.14 ॥

With the heart serene and fearless, firm in the vow of a Brahmachari, with the mind controlled, and ever thinking of Me, let his sit (in yoga) having Me as his supreme goal.

युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः। शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति

॥ 6.15 ॥

Thus always keeping the mind steadfast, the Yogi of subdued mind attains the peace residing in Me–the peace which culminates in Nirvana (Moksha).

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः। न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन

॥ 6.16 ॥

(Success in) yoga is not for him who eats too much or too little–nor, O Arjuna, for him who sleeps too much or too little.

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु। युक्तस्वप्नावबोधस्य योगो भवति दुःखहा

॥ 6.17 ॥

To him who is temperate in eating and recreation, in his effort for work, and in sleep and wakefulness, yoga becomes the destroyer of misery.

यदा विनियतं चित्तमात्मन्येवावतिष्ठते। निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा

॥ 6.18 ॥

When the completely controlled mind rests serenely in the self alone, free from longing after all desires, then is one called steadfast (in the self).

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः

॥ 6.19 ॥

“As a lamp in a spot sheltered from the wind does not flicker”–even such has been the simile used for a Yogi of subdued mind, practising concentration in the self.

यत्रोपरमते चित्तं निरुद्धं योगसेवया। यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति

॥ 6.20 ॥

When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the self by the self, one is satisfied in his own self; when he feels that infinite bliss–which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow; let that be known as the state, called by the name of yoga–a state of severance from the contact of pain. This yoga should be practised with perseverance, undisturbed by depression of heart.

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्। वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः

॥ 6.21 ॥

When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the self by the self, one is satisfied in his own self; when he feels that infinite bliss–which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow; let that be known as the state, called by the name of yoga–a state of severance from the contact of pain. This yoga should be practised with perseverance, undisturbed by depression of heart.

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

॥ 6.22 ॥

When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the self by the self, one is satisfied in his own self; when he feels that infinite bliss–which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow; let that be known as the state, called by the name of yoga–a state of severance from the contact of pain. This yoga should be practised with perseverance, undisturbed by depression of heart.

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्। स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा

॥ 6.23 ॥

When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the self by the self, one is satisfied in his own self; when he feels that infinite bliss–which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow; let that be known as the state, called by the name of yoga–a state of severance from the contact of pain. This yoga should be practised with perseverance, undisturbed by depression of heart.

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः। मनसैवेन्द्रियग्रामं विनियम्य समन्ततः

॥ 6.24 ॥

Abandoning without reserve all desires born of Sankalpa, and completely restraining, by the mind alone, the whole group of senses from their objects in all directions;

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया। आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्

॥ 6.25 ॥

With the intellect set in patience, with the mind fastened on the self, let him attain quietude by degrees: let him not think of anything.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्। ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्

॥ 6.26 ॥

Through wahtever reason the restless, unsteady mind wanders away, let him, curbing it from that, bring it under the subjugation of the self alone.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्। उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्

॥ 6.27 ॥

Verily, the supreme bliss comes to that Yogi, of perfectly tranquil mind, with passions quieted, Brahman-become, and freed from taint.

युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः। सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते

॥ 6.28 ॥

The Yogi, freed from tain (of good and evil), constantly engaging the mind thus, with ease attains the infinite bliss of contact with Brahman.

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि। ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः

॥ 6.29 ॥

With the heart concentrated by yoga, with the eye of evenness for all things, he beholds the self in all beings and all beings in the self.

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

॥ 6.30 ॥

He who sees Me in all things, and sees all things in Me, he never becomes separated from Me, nor do I become separated from him.

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः। सर्वथा वर्तमानोऽपि स योगी मयि वर्तते

॥ 6.31 ॥

Hw who being established in unity, worships Me, who am dwelling in all beings, whatever his mode of life, that yogi abides in Me.

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

॥ 6.32 ॥

He who judges of pleasure or pain everywhere, by the same standard as he applies to himself, that Yogi, O Arjuna, is regarded as the highest.

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

॥ 6.33 ॥

This yoga which has been taught by You, O slayer of Madhu, as characterized by evenness, I do not see (the possibility of) its lasting endurance, owing to restlessness (of the mind.)

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

॥ 6.34 ॥

Verily, the mind, O Krishna, is restless, turbulent, strong, and unyielding; I regard it quite as hard to achieve its control, as that of the wind.

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

॥ 6.35 ॥

Without doubt, O mighty-armed, the mind is restless, and difficult to control; but through practice and renunciation, O son of Kunti, it may be governed.

असंयतात्मना योगो दुष्प्राप इति मे मतिः। वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः

॥ 6.36 ॥

Yoga is hard to be attained by one of uncontrolled self: such is My conviction; but the self-controlled, striving by right means can obtain it.

अयतिः श्रद्धयोपेतो योगाच्चलितमानसः। अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति

॥ 6.37 ॥

Though possess of shraddha but unable to control himself, with the mind wandering away from yoga, what end does one, failing to gain perfection in yoga, meet, O Krishna?

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति। अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि

॥ 6.38 ॥

Does he not, fallen from both, perish, without support, like a rent cloud, O mighty-armed, deluded in the path of Brahman?

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः। त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते

॥ 6.39 ॥

This doubt of mine, O Krishna, you should completely dispel; for it is not possible for any but you to dispel this doubt.

पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते। नहि कल्याणकृत्कश्िचद्दुर्गतिं तात गच्छति

॥ 6.40 ॥

Verily, O son of Pritha, there is destruction for him, neither here nor hereafter for, the doer of good, O my son, never comes to grief.

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः। शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते

॥ 6.41 ॥

Having attained to the worlds of the righteous, and dwelling there for everlasting years, one falled from yoga reincarnates in the home of the pure and the prosperous.

अथवा योगिनामेव कुले भवति धीमताम्। एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्

॥ 6.42 ॥

Or else he is born into a family of wise yogis only; verily, a birth such as that is very rare to obtain in this world.

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

॥ 6.43 ॥

There he is united with the intelligence acquired in his former body, and strives more than before, for perfection, O son of the Kurus.

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः। जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते

॥ 6.44 ॥

By that previous practice alone, he is borne on in spite of himself. Even the enquirer after yoga rises superior to the performer of Vedic actions

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः। अनेकजन्मसंसिद्धस्ततो याति परां गतिम्

॥ 6.45 ॥

The Yogi, striving assiduously, purified of taint, gradually gaining perfection through many births, then reaches the highest goal.

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः। कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन

॥ 6.46 ॥

The Yogi is regarded as superior to those who practice asceticism, also to those who have obtained wisdom (through the shastras). He is also superior to the performers of action (enjoined in the Vedas). Therefore, be a Yogi, O Arjuna!

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना। श्रद्धावान्भजते यो मां स मे युक्ततमो मतः

॥ 6.47 ॥

And of all Yogis, he who with the inner self merged in Me, with shraddha devotes himself to Me, is considered by Me the most steadfast.