sribhagavadgita -chapters - 5th and 6th

Thursday, December 8, 2011

The Madbhagavadgita

V. atha pañcamodhyāyaḥ. (saṃnyāsayogaḥ)

arjuna uvāca

saṃnyāsaṃ karmaṇāṃ kṛṣṇa punar yogaṃ ca śaṃsasi
yac chreya etayor ekaṃ tan me brūhi suniścitam 5.1

śrībhagavān uvāca

saṃnyāsaḥ karmayogaś ca niḥśreyasakarāv ubhau
tayos tu karmasaṃnyāsāt karmayogo viśiṣyate 5.2

jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati
nirdvandvo hi mahābāho sukhaṃ bandhāt pramucyate
5.3

sāṃkhyayogau pṛthag bālāḥ pravadanti na paṇḍitāḥ
ekam apy āsthitaḥ samyag ubhayor vindate phalam
5.4

yat sāṃkhyaiḥ prāpyate sthānaṃ tad yogair api
gamyate
ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati 5.5

saṃnyāsas tu mahābāho duḥkham āptum ayogataḥ
yogayukto munir brahma nacireṇādhigacchati 5.6

yogayukto viśuddhātmā vijitātmā jitendriyaḥ
sarvabhūtātmabhūtātmā kurvann api na lipyate 5.7

naiva kiṃcit karomīti yukto manyeta tattvavit
paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapañ
śvasan 5.8

pralapan visṛjan gṛhṇann unmiṣan nimiṣann api
indriyāṇīndriyārtheṣu vartanta iti dhārayan 5.9

brahmaṇy ādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ
lipyate na sa pāpena padmapatram ivāmbhasā 5.10

kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye
5.11

yuktaḥ karmaphalaṃ tyaktvā śāntim āpnoti
naiṣṭhikīm
ayuktaḥ kāmakāreṇa phale sakto nibadhyate 5.12

sarvakarmāṇi manasā saṃnyasyāste sukhaṃ vaśī
navadvāre pure dehī naiva kurvan na kārayan 5.13

na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ
na karmaphalasaṃyogaṃ svabhāvas tu pravartate 5.14

nādatte kasyacit pāpaṃ na caiva sukṛtaṃ vibhuḥ
ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ 5.15

jñānena tu tad ajñānaṃ yeṣāṃ nāśitam ātmanaḥ
teṣām ādityavaj jñānaṃ prakāśayati tat param 5.16

tadbuddhayas tadātmānas tanniṣṭhās tatparāyaṇāḥ
gacchanty apunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ 5.17

vidyāvinayasaṃpanne brāhmaṇe gavi hastini
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ 5.18

ihaiva tair jitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ
nirdoṣaṃ hi samaṃ brahma tasmād brahmaṇi te
sthitāḥ 5.19

na prahṛṣyet priyaṃ prāpya nodvijet prāpya cāpriyam
sthirabuddhir asaṃmūḍho brahmavid brahmaṇi
sthitaḥ 5.20

bāhyasparśeṣv asaktātmā vindaty ātmani yat sukham
sa brahmayogayuktātmā sukham akṣayam aśnute 5.21

ye hi saṃsparśajā bhogā duḥkhayonaya eva te
ādyantavantaḥ kaunteya na teṣu ramate budhaḥ 5.22

śaknotīhaiva yaḥ soḍhuṃ prāk śarīravimokṣaṇāt
kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ
5.23

yontaḥsukhontarārāmas tathāntarjyotir eva yaḥ
sa yogī brahmanirvāṇaṃ brahmabhūtodhigacchati 5.24

labhante brahmanirvāṇam ṛṣayaḥ kṣīṇakalmaṣāḥ
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ 5.25

kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām
abhito brahmanirvāṇaṃ vartate viditātmanām 5.26

sparśān kṛtvā bahir bāhyāṃś cakṣuś caivāntare
bhruvoḥ
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau 5.27

yatendriyamanobuddhirmunir mokṣaparāyaṇaḥ
vigatecchābhayakrodho yaḥ sadā mukta eva saḥ 5.28

bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram
suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntim ṛcchati
5.29

FIFTH CHAPTER

Arjuna said:
1. Renunciation of action, O Krishna, thou commendest, and again, its performance. Which is the better one of these? Do thou tell me decisively. 1
p. 121
The Blessed Lord said:
2. Both renunciation and performance of action lead to freedom: of these, performance of action is superior to the renunciation of action. 2
p. 122
3. He should be known a constant Sannyâsi, who neither likes nor dislikes: for, free from the pairs of opposites, mighty-armed, he is easily set free from bondage. 3
4. Children, not the wise, speak of knowledge and performance of action, as distinct. He who truly lives in one, gains the fruits of both. 4
p. 123
5. The plane which is reached by the Jnânins is also reached by the Karmayogins. Who sees knowledge and performance of action as one, he sees.
6. Renunciation of action, O mighty-armed, is hard to attain to without performance of action; the man of meditation, purified by devotion to action, quickly goes to Brahman. 6
p. 124
7. With the mind purified by devotion to performance of action, and the body conquered, and senses subdued, one who realises one's Self, as the Self in all beings, though acting, is not tainted.
p. 125
8-9. The knower of Truth, (being) centred (in the Self) should think, "I do nothing at all"—though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, holding, opening and closing the eyes—convinced that it is the senses that move among sense-objects.
10. He who does actions forsaking attachment, resigning them to Brahman, is not soiled by evil, like unto a lotus-leaf by water. 10
p. 126
11. Devotees in the path of work perform action, only with body, mind, senses, and intellect, forsaking attachment, for the purification of the heart. 11
12. The well-poised, forsaking the fruit of action, attains peace, born of steadfastness; the unbalanced one, led by desire, is bound by being attached to the fruit (of action). 12
p. 127
13. The subduer (of the senses), having renounced all actions by discrimination, rests happily in the city of the nine gates, neither acting, nor causing (others) to act. 13
p. 128
14. Neither agency, nor actions does the Lord create for the world, nor (does He bring about) the union with the fruit of action. It is universal ignorance that does. (it all).
15. The Omnipresent takes note of the merit or demerit of none. Knowledge is enveloped in ignorance, hence do beings get deluded. 15
p. 129
16. But whose ignorance is destroyed by the knowledge of Self,—that knowledge of theirs, like the sun, reveals the Supreme (Brahman).
p. 130
17. Those who have their intellect absorbed in That, whose self is That, whose steadfastness is in That, whose consummation is That, their impurities cleansed by knowledge, they attain to Non-return (Moksha).
18. The knowers of the Self look with an equal eye on a Brâhmana endowed with learning and humility, a cow, an elephant, a dog, and a pariah. 18
p. 131
19. (Relative) existence has been conquered by them, even in this world, whose mind rests in evenness, since Brahman is even and without imperfection: therefore they indeed rest in Brahman. 19
20. Resting in Brahman, with intellect steady, and without delusion, the knower of Brahman neither rejoiceth on receiving what is pleasant, nor grieveth on receiving what is unpleasant.
p. 132
21. With the heart unattached to external objects, he realises the joy that is in the Self. With the heart devoted to the meditation of Brahman, he attains un-decaying happiness. 21
22. Since enjoyments that are contact-born are parents of misery alone, and with beginning and end, O son of Kunti, a wise man does not seek pleasure in them.
p. 133
23. He who can withstand in this world, before the liberation from the body, the impulse arising from lust and anger, he is steadfast (in Yoga), he is a happy man.
24. Whose happiness is within, whose relaxation is within, whose light is within, that Yogi alone, becoming Brahman, gains absolute freedom. 24
p. 134
25. With imperfections exhausted, doubts dispelled, senses controlled, engaged in the good of all beings, the Rishis obtain absolute freedom. 25
26. Released from lust and anger, the heart controlled, the Self realised, absolute freedom is for such Sannyâsis, both here and hereafter.
p. 135
27-28. Shutting out external objects, steadying the eyes between the eyebrows, restricting the even currents of Prâna and Apâna inside the nostrils; the senses, mind, and intellect controlled, with Moksha as the supreme goal, freed from desire, fear and anger: such a man of meditation is verily free for ever. 27
p. 136
29. Knowing Me as the dispenser of Yajnas and asceticisms, as the Great Lord of all worlds, as the friend of all beings, he attains Peace. 29

The end of the fifth chapter, designated The Way of Renunciation.

Arjuna. Yet, Krishna at the one time thou dost laud
Surcease of works, and, at another time,
Service through work. Of these twain plainly tell
Which is the better way?
Krishna. To cease from works
Is well, and to do works in holiness
Is well; and both conduct to bliss supreme;
But of these twain the better way is his
Who working piously refraineth not.
That is the true Renouncer, firm and fixed,
Who- seeking nought, rejecting nought- dwells proof
Against the "opposites." O valiant Prince!
In doing, such breaks lightly from all deed:
'Tis the new scholar talks as they were two,
This Sankhya and this Yoga: wise men know
Who husbands one plucks golden fruit of both!
The region of high rest which Sankhyans reach
Yogins attain. Who sees these twain as one
Sees with clear eyes! Yet such abstraction, Chief!
Is hard to win without much holiness.
Whoso is fixed in holiness, self-ruled,
Pure-hearted, lord of senses and of self,
Lost in the common life of all which lives-
A "Yogayukt"- he is a Saint who wends
Straightway to Brahm. Such an one is not touched
By taint of deeds. "Nought of myself I do!"
Thus will he think- who holds the truth of truths-
In seeing, hearing, touching, smelling; when
He eats, or goes, or breathes; slumbers or talks,
Holds fast or loosens, opes his eyes or shuts;
Always assured "This is the sense-world plays
With senses." He that acts in thought of Brahm,
Detaching end from act, with act content,
The world of sense can no more stain his soul
Than waters mar th' enamelled lotus-leaf.
With life, with heart, with mind,- nay, with the help
Of all five senses- letting selfhood go-
Yogins toil ever towards their souls' release.
Such votaries, renouncing fruit of deeds,
Gain endless peace: the unvowed, the passion-bound,
Seeking a fruit from works, are fastened down.
The embodied sage, withdrawn within his soul,
At every act sits godlike in "the town
Which hath nine gateways," neither doing aught
Nor causing any deed. This world's Lord makes
Neither the work, nor passion for the work,
Nor lust for fruit of work; the man's own self
Pushes to these! The Master of this World
Takes on himself the good or evil deeds
Of no man- dwelling beyond! Mankind errs here
By folly, darkening knowledge. But, for whom
That darkness of the soul is chased by light,
Splendid and clear shines manifest the Truth
As if a Sun of Wisdom sprang to shed
Its beams of dawn. Him meditating still,
Him seeking, with Him blended, stayed on Him,
The souls illuminated take that road
Which hath no turning back- their sins flung off,
By strength of faith. [Who will may have this Light;
Who hath it sees.] To him who wisely sees,
The Brahman with his scrolls and sanctities,
The cow, the elephant, the unclean dog,
The Outcast gorging dog's meat, are all one.
The world is overcome- aye! even here!
By such as fix their faith on Unity.
The sinless Brahma dwells in Unity,
And they in Brahma. Be not over-glad
Attaining joy, and be not over-sad
Encountering grief, but, stayed on Brahma, still
Constant let each abide! The sage whose soul
Holds off from outer contacts, in himself
Finds bliss; to Brahma joined by piety,
His spirit tastes eternal peace. The joys
Springing from sense-life are but quickening wombs
Which breed sure griefs: those joys begin and end!
The wise mind takes no pleasure, Kunti's Son!
In such as those! But if a man shall learn,
Even while he lives and bears his body's chain,
To master lust and anger, he is blest!
He is the Yukta; he hath happiness,
Contentment, light, within: his life is merged
In Brahma's life; he doth Nirvana touch!
Thus go the Rishis unto rest, who dwell
With sins effaced, with doubts at end, with hearts
Governed and calm. Glad in all good they live,
Nigh to the peace of God; and all those live
Who pass their days exempt from greed and wrath,
Subduing self and senses, knowing the Soul!
The Saint who shuts outside his placid soul
All touch of sense, letting no contact through;
Whose quiet eyes gaze straight from fixed brows,
Whose outward breath and inward breath are drawn
Equal and slow through nostrils still and close;
That one- with organs, heart, and mind constrained,
Bent on deliverance, having put away
Passion, and fear, and rage;- hath even now,
Obtained deliverance, ever and ever freed.
Yea! for he knows Me Who am He that heeds
The sacrifice and worship, God revealed;
And He who heeds not, being Lord of Worlds,
Lover of all that lives, God unrevealed,
Wherein who will shall find surety and shield!
HERE ENDETH CHAPTER V OF THE
BHAGAVAD-GITA,
Entitled "Karmasanyasayog,"
Or "The Book of Religion by Renouncing
Fruit of Works."

VI. atha ṣaṣṭhodhyāyaḥ. (ātmasaṃyamayogaḥ)

śrībhagavān uvāca

anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ
sa saṃnyāsī ca yogī ca na niragnir na cākriyaḥ 6.1

yaṃ saṃnyāsam iti prāhur yogaṃ taṃ viddhi pāṇḍava
na hy asaṃnyastasaṃkalpo yogī bhavati kaścana 6.2

ārurukṣor muner yogaṃ karma kāraṇam ucyate
yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate 6.3

yadā hi nendriyārtheṣu na karmasv anuṣajjate
sarvasaṃkalpasaṃnyāsī yogārūḍhas tadocyate 6.4

uddhared ātmanātmānaṃ nātmānam avasādayet
ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ
6.5

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śatrutve vartetātmaiva śatruvat 6.6

jitātmanaḥ praśāntasya paramātmā samāhitaḥ
śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ 6.7

jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ
yukta ity ucyate yogī samaloṣṭāśmakāñcanaḥ 6.8

suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu
sādhuṣv api ca pāpeṣu samabuddhir viśiṣyate 6.9

yogī yuñjīta satatam ātmānaṃ rahasi sthitaḥ
ekākī yatacittātmā nirāśīr aparigrahaḥ 6.10

śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ
nātyucchritaṃ nātinīcaṃ cailājinakuśottaram 6.11

tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ
upaviśyāsane yuñjyād yogam ātmaviśuddhaye 6.12

samaṃ kāyaśirogrīvaṃ dhārayann acalaṃ sthiraḥ
saṃprekṣya nāsikāgraṃ svaṃ diśaś cānavalokayan
6.13

praśāntātmā vigatabhīr brahmacārivrate sthitaḥ
manaḥ saṃyamya maccitto yukta āsīta matparaḥ 6.14

yuñjann evaṃ sadātmānaṃ yogī niyatamānasaḥ
śāntiṃ nirvāṇaparamāṃ matsaṃsthām adhigacchati
6.15

nātyaśnatas tu yogosti na caikāntam anaśnataḥ
na cātisvapnaśīlasya jāgrato naiva cārjuna 6.16

yuktāhāravihārasya yuktaceṣṭasya karmasu
yuktasvapnāvabodhasya yogo bhavati duḥkhahā 6.17

yadā viniyataṃ cittam ātmany evāvatiṣṭhate
niḥspṛhaḥ sarvakāmebhyo yukta ity ucyate tadā 6.18

yathā dīpo nivātastho neṅgate sopamā smṛtā
yogino yatacittasya yuñjato yogam ātmanaḥ 6.19

yatroparamate cittaṃ niruddhaṃ yogasevayā
yatra caivātmanātmānaṃ paśyann ātmani tuṣyati 6.20

sukham ātyantikaṃ yat tad buddhigrāhyam
atīndriyam
vetti yatra na caivāyaṃ sthitaś calati tattvataḥ 6.21

yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ
tataḥ
yasmin sthito na duḥkhena guruṇāpi vicālyate 6.22

taṃ vidyād.h duḥkhasaṃyogaviyogaṃ yogasaṃjñitam
sa niścayena yoktavyo yogonirviṇṇacetasā 6.23

saṅkalpaprabhavān kāmāṃs tyaktvā sarvān aśeṣataḥ
manasaivendriyagrāmaṃ viniyamya samantataḥ 6.24

śanaiḥ śanair uparamed buddhyā dhṛtigṛhītayā
ātmasaṃsthaṃ manaḥ kṛtvā na kiṃcid api cintayet
6.25

yato yato niścarati manaś cañcalam asthiram
tatas tato niyamyaitad ātmany eva vaśaṃ nayet 6.26

praśāntamanasaṃ hy enaṃ yoginaṃ sukham uttamam
upaiti śāntarajasaṃ brahmabhūtam akalmaṣam 6.27

yuñjann evaṃ sadātmānaṃ yogī vigatakalmaṣaḥ
sukhena brahmasaṃsparśam atyantaṃ sukham aśnute
6.28

sarvabhūtastham ātmānaṃ sarvabhūtāni cātmani
īkṣate yogayuktātmā sarvatra samadarśanaḥ 6.29

yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati
tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati 6.30

sarvabhūtasthitaṃ yo māṃ bhajaty ekatvam āsthitaḥ
sarvathā vartamānopi sa yogī mayi vartate 6.31

ātmaupamyena sarvatra samaṃ paśyati yorjuna
sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ
6.32

arjuna uvāca

yoyaṃ yogas tvayā proktaḥ sāmyena madhusūdana
etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām
6.33

cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham
tasyāhaṃ nigrahaṃ manye vāyor iva suduṣkaram 6.34

śrībhagavān uvāca

asañśayaṃ mahābāho mano durnigrahaṃ calam
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate 6.35

asaṃyatātmanā yogo duṣprāpa iti me matiḥ
vaśyātmanā tu yatatā śakyovāptum upāyataḥ 6.36

arjuna uvāca

ayatiḥ śraddhayopeto yogāc calitamānasaḥ
aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati
6.37

kacchin nobhayavibhraṣṭaś chinnābhram iva naśyati
apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi 6.38

etan me saṃśayaṃ kṛṣṇa chettum arhasy aśeṣataḥ
tvadanyaḥ saṃśayasyāsya chettā na hy upapadyate
6.39

śrībhagavān uvāca

pārtha naiveha nāmutra vināśas tasya vidyate
na hi kalyāṇakṛt kaścid durgatiṃ tāta gacchati 6.40

prāpya puṇyakṛtāṃ lokān uṣitvā śāśvatīḥ samāḥ
śucīnāṃ śrīmatāṃ gehe yogabhraṣṭobhijāyate 6.41

athavā yoginām eva kule bhavati dhīmatām
etad dhi durlabhataraṃ loke janma yad īdṛśam 6.42

tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam
yatate ca tato bhūyaḥ saṃsiddhau kurunandana 6.43

pūrvābhyāsena tenaiva hriyate hy avaśopi saḥ
jijñāsur api yogasya śabdabrahmātivartate 6.44

prayatnād yatamānas tu yogī saṃśuddhakilbiṣaḥ
anekajanmasaṃsiddhas tato yāti parāṃ gatim 6.45

tapasvibhyodhiko yogī jñānibhyopi matodhikaḥ
karmibhyaś cādhiko yogī tasmād yogī bhavārjuna 6.46

yoginām api sarveṣāṃ madgatenāntarātmanā
śraddhāvān bhajate yo māṃ sa me yuktatamo mataḥ
6.47

SIXTH CHAPTER

The Blessed Lord said:
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. 1
p. 138
2. Know that to be devotion to action, which is called renunciation, O Pândava, for none becomes a devotee to action without forsaking Sankalpa. 2
p. 139
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. 3
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. 4
p. 140
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. 5
p. 141
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. 6
7. To the self-controlled and serene, the Supreme Self is, the object of constant, realisation, in cold and heat, pleasure and pain, as well as in honour and dishonour. 7
p. 142
8. Whose heart is filled with satisfaction by wisdom and realisation, 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. 8
p. 143
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.
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.
11. Having in a cleanly spot established his seat, firm, neither too high nor
p. 144
too low, made of a cloth, a skin, and Kusha-grass, arranged in consecution: 11
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.
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. 13
p. 145
14. With the heart serene and fearless, firm in the vow of a Brahmachâri, with the mind controlled, and ever thinking of Me, let him sit (in Yoga) having Me as his supreme goal.
15. Thus always keeping the mind steadfast, the Yogi of subdued mind attains the peace residing in Me,—the
p. 146
peace which culminates in Nirvâna (Moksha).
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. 16
17. To him who is temperate in eating and recreation, in his effort for work,
p. 147
and in sleep and wakefulness, Yoga becomes the destroyer of misery.
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).
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.
p. 148 p. 149
20-23. 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. 20
p. 150
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;
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.
26. Through whatever reason the
p. 151
restless, unsteady mind wanders away, let him curbing it from that, bring it under the subjugation of the Self alone.
27. Verily, the supreme bliss comes to that Yogi, of perfectly tranquil mind, with passions quieted, Brahman-become, and freed from taint. 27
28. The Yogi freed from taint (of good and evil), constantly engaging the mind thus, with ease attains the infinite bliss of contact with Brahman.
p. 152
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.
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. 30
p. 153
31. He who being established in unity, worships Me, who am dwelling in all beings, whatever his mode of life, that Yogi abides in Me. 31
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. 32
p. 154
Arjuna said:
33. This Yoga which has been taught by Thee, O slayer of Madhu, as characterised by evenness, I do not see (the possibility of) its lasting endurance, owing to restlessness (of the mind).
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. 34
p. 155
The Blessed Lord said:
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. 35
p. 156
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.
Arjuna said:
37. Though possessed of Shraddhâ 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?
p. 157
38. Does he not, fallen from both, perish, without support, like a rent cloud, O mighty-armed, deluded in the path of Brahman? 38
39. This doubt of mine, O Krishna, Thou shouldst completely dispel; for it is not possible for any but Thee to dispel this doubt. 39
p. 158
The Blessed Lord said:
40. Verily, O son of Prithâ, there is destruction for him, neither here nor hereafter: for, the doer of good, O my son, never comes to grief. 40
41. Having attained to the worlds of the righteous, and dwelling there for everlasting years, one fallen from Yoga reincarnates in the home of the pure and the prosperous. 41
p. 159
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. 42
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. 43
p. 160
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. 44
p. 161
45. The Yogi, striving assiduously, purified of taint, gradually gaining perfection through many births, then reaches the highest goal.
46. The Yogi is regarded as superior to those who practise asceticism, also to those who have obtained wisdom (through the Shâstras). He is also superior to the performers of action, (enjoined in the Vedas). Therefore, be thou a Yogi, O Arjuna! 46
p. 162
47. And of all Yogis, he who with the inner self merged in Me, with Shraddhâ devotes himself to Me, is considered by Me the most steadfast. 47

The end of the sixth chapter, designated The Way of Meditation.

Krishna. Therefore, who doeth work rightful to do,
Not seeking gain from work, that man, O Prince!
Is Sanyasi and Yogi- both in one
And he is neither who lights not the flame
Of sacrifice, nor setteth hand to task.
Regard as true Renouncer him that makes
Worship by work, for who renounceth not
Works not as Yogin. So is that well said:
"By works the votary doth rise to faith,
And saintship is the ceasing from all works;
Because the perfect Yogin acts- but acts
Unmoved by passions and unbound by deeds,
Setting result aside.
Let each man raise
The Self by Soul, not trample down his Self,
Since Soul that is Self's friend may grow Self's foe.
Soul is Self's friend when Self doth rule o'er Self,
But Self turns enemy if Soul's own self
Hates Self as not itself.
The sovereign soul
Of him who lives self-governed and at peace
Is centred in itself, taking alike
Pleasure and pain; heat, cold; glory and shame.
He is the Yogi, he is Yukta, glad
With joy of light and truth; dwelling apart
Upon a peak, with senses subjugate
Whereto the clod, the rock, the glistering gold
Show all as one. By this sign is he known
Being of equal grace to comrades, friends,
Chance-comers, strangers, lovers, enemies,
Aliens and kinsmen; loving all alike,
Evil or good.
Sequestered should he sit,
Steadfastly meditating, solitary,
His thoughts controlled, his passions laid away,
Quit of belongings. In a fair, still spot
Having his fixed abode,- not too much raised,
Nor yet too low,- let him abide, his goods
A cloth, a deerskin, and the Kusa-grass.
There, setting hard his mind upon The One,
Restraining heart and senses, silent, calm,
Let him accomplish Yoga, and achieve
Pureness of soul, holding immovable
Body and neck and head, his gaze absorbed
Upon his nose-end, rapt from all around,
Tranquil in spirit, free of fear, intent
Upon his Brahmacharya vow, devout,
Musing on Me, lost in the thought of Me.
That Yogin, so devoted, so controlled,
Comes to the peace beyond,- My peace, the peace
Of high Nirvana!
But for earthly needs
Religion is not his who too much fasts
Or too much feasts, nor his who sleeps away
An idle mind; nor his who wears to waste
His strength in vigils. Nay, Arjuna! I call
That the true piety which most removes
Earth-aches and ills, where one is moderate
In eating and in resting, and in sport;
Measured in wish and act; sleeping betimes,
Waking betimes for duty.
When the man,
So living, centres on his soul the thought
Straitly restrained- untouched internally
By stress of sense- then is he Yukta. See!
Steadfast a lamp burns sheltered from the wind;
Such is the likeness of the Yogi's mind
Shut from sense-storms and burning bright to Heaven.
When mind broods placid, soothed with holy wont;
When Self contemplates self, and in itself
Hath comfort; when it knows the nameless joy
Beyond all scope of sense, revealed to soul-
Only to soul! and, knowing, wavers not,
True to the farther Truth; when, holding this,
It deems no other treasure comparable,
But, harboured there, cannot be stirred or shook
By any gravest grief, call that state "peace,"
That happy severance Yoga; call that man
The perfect Yogin!
Steadfastly the will
Must toil thereto, till efforts end in ease,
And thought has passed from thinking. Shaking off
All longings bred by dreams of fame and gain,
Shutting the doorways of the senses close
With watchful ward; so, step by step, it comes
To gift of peace assured and heart assuaged,
When the mind dwells self-wrapped, and the soul broods
Cumberless. But, as often as the heart
Breaks- wild and wavering- from control, so oft
Let him re-curb it, let him rein it back
To the soul's governance; for perfect bliss
Grows only in the bosom tranquillised,
The spirit passionless, purged from offence,
Vowed to the Infinite. He who thus vows
His soul to the Supreme Soul, quitting sin,
Passes unhindered to the endless bliss
Of unity with Brahma. He so vowed,
So blended, sees the Life-Soul resident
In all things living, and all living things
In that Life-Soul contained. And whoso thus
Discerneth Me in all, and all in Me,
I never let him go; nor looseneth he
Hold upon Me; but, dwell he where he may,
Whate'er his life, in Me he dwells and lives,
Because he knows and worships Me, Who dwell
In all which lives, and cleaves to Me in all.
Arjuna! if a man sees everywhere-
Taught by his own similitude- one Life,
One Essence in the Evil and the Good,
Hold him a Yogi, yea! well perfected!
Arjuna. Slayer of Madhu! yet again, this Yog,
This Peace, derived from equanimity,
Made known by thee- I see no fixity
Therein, no rest, because the heart of men
Is unfixed, Krishna! rash, tumultuous,
Wilful and strong. It were all one, I think,
To hold the wayward wind, as tame man's heart.
Krishna. Hero long-armed! beyond denial, hard
Man's heart is to restrain, and wavering;
Yet may it grow restrained by habit, Prince!
By wont of self-command. This Yog, I say,
Cometh not lightly to th' ungoverned ones;
But he who will be master of himself
Shall win it, if he stoutly strive thereto.
Arjuna. And what road goeth he who, having faith,
Fails, Krishna! in the striving; falling back
From holiness, missing the perfect rule?
Is he not lost, straying from Brahma's light,
Like the vain cloud, which floats 'twixt earth and heaven
When lightning splits it, and it vanisheth?
Fain would I hear thee answer me herein,
Since, Krishna! none save thou can clear the doubt.
Krishna. He is not lost, thou Son of Pritha! No!
Nor earth, nor heaven is forfeit, even for him,
Because no heart that holds one right desire
Treadeth the road of loss! He who should fail,
Desiring righteousness, cometh at death
Unto the Region of the Just; dwells there
Measureless years, and being born anew,
Beginneth life again in some fair home
Amid the mild and happy. It may chance
He doth descend into a Yogin house
On Virtue's breast; but that is rare! Such birth
Is hard to be obtained on this earth, Chief!
So hath he back again what heights of heart
He did achieve, and so he strives anew
To perfectness, with better hope, dear Prince!
For by the old desire he is drawn on
Unwittingly; and only to desire
The purity of Yog is to pass
Beyond the Sabdabrahm, the spoken Ved.
But, being Yogi, striving strong and long,
Purged from transgressions, perfected by births
Following on births, he plants his feet at last
Upon the farther path. Such as one ranks
Above ascetics, higher than the wise,
Beyond achievers of vast deeds! Be thou
Yogi Arjuna! And of such believe,
Truest and best is he who worships Me
With inmost soul, stayed on My Mystery!
HERE ENDETH CHAPTER VI OF THE
BHAGAVAD-GITA,
Entitled "Atmasanyamayog,"
Or "The Book of Religion of Self-Restraint."

 

(My humble salutations to the lotus feet of Sree Swamy ji  for the collection )

(The Blog  is reverently for all the seekers of truth, lovers of wisdom and   to share the Hindu Dharma with others on the spiritual path and also this is purely  a non-commercial blog)