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भगवद्गीता       bhagavad-gītā - chapter-6

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श्रीभगवानुवाच ।
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः ।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥१॥
1. śrībhagavānuvāca ,
anāśritaḥ karmaphalaṁ kāryaṁ karma karoti yaḥ ,
sa saṁnyāsī ca yogī ca na niragnirna cākriyaḥ.
1. śrībhagavān uvāca anāśritaḥ karmaphalam kāryam karma karoti
yaḥ saḥ saṃnyāsī ca yogī ca na niragniḥ na ca akriyaḥ
1. śrībhagavān uvāca yaḥ karmaphalam anāśritaḥ kāryam karma
karoti saḥ saṃnyāsī ca yogī ca na niragniḥ ca na akriyaḥ
1. The Blessed Lord said: One who performs prescribed action (karma) without depending on the results of his actions, he is both a renunciant (sannyāsī) and a practitioner of yoga (yogī), not merely one who has renounced sacred fires or simply abstains from activity.
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।
न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन ॥२॥
2. yaṁ saṁnyāsamiti prāhuryogaṁ taṁ viddhi pāṇḍava ,
na hyasaṁnyastasaṁkalpo yogī bhavati kaścana.
2. yam saṃnyāsam iti prāhuḥ yogam tam viddhi pāṇḍava
na hi asaṃnyastasaṃkalpaḥ yogī bhavati kaścana
2. pāṇḍava yam saṃnyāsam iti prāhuḥ tam yogam viddhi
hi na asaṃnyastasaṃkalpaḥ kaścana yogī bhavati
2. O Pāṇḍava, know that which is called renunciation (saṃnyāsa) to be identical with the discipline of union (yoga). Indeed, no one who has not relinquished all desires and resolves can become a practitioner of yoga (yogī).
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।
योगारूढस्य तस्यैव शमः कारणमुच्यते ॥३॥
3. ārurukṣormuneryogaṁ karma kāraṇamucyate ,
yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate.
3. ārurukṣoḥ muneḥ yogam karma kāraṇam ucyate
yogārūḍhasya tasya eva śamaḥ kāraṇam ucyate
3. muneḥ yogam ārurukṣoḥ karma kāraṇam ucyate
tasya eva yogārūḍhasya śamaḥ kāraṇam ucyate
3. For a sage who desires to ascend to (or attain) the discipline of union (yoga), action (karma) is considered the means. For that very person who has already ascended to yoga (yogārūḍha), tranquility is considered the means.
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।
सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥४॥
4. yadā hi nendriyārtheṣu na karmasvanuṣajjate ,
sarvasaṁkalpasaṁnyāsī yogārūḍhastadocyate.
4. yadā hi na indriyārtheṣu na karmasu anuṣajjate
sarvasaṃkalpasaṃnyāsī yogārūḍhaḥ tadā ucyate
4. yadā hi indriyārtheṣu na anuṣajjate na karmasu
sarvasaṃkalpasaṃnyāsī tadā yogārūḍhaḥ ucyate
4. When one is indeed not attached to the objects of the senses, nor to actions, then, having renounced all desires and resolves, one is said to be one who has ascended to yoga (yogārūḍha).
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥५॥
5. uddharedātmanātmānaṁ nātmānamavasādayet ,
ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ.
5. uddharet ātmanā ātmānam na ātmānam avasādayet ātmā
eva hi ātmanaḥ bandhuḥ ātmā eva ripuḥ ātmanaḥ
5. ātmanā ātmānam uddharet ātmānam na avasādayet hi
ātmā eva ātmanaḥ bandhuḥ ātmā eva ātmanaḥ ripuḥ
5. One should uplift the self (ātman) by the self (ātman), and not degrade the self (ātman). For indeed, the self (ātman) alone is the friend of the self, and the self (ātman) alone is the enemy of the self.
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः ।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥६॥
6. bandhurātmātmanastasya yenātmaivātmanā jitaḥ ,
anātmanastu śatrutve vartetātmaiva śatruvat.
6. bandhuḥ ātmā ātmanaḥ tasya yena ātmā eva ātmanā
jitaḥ anātmanaḥ tu śatrutve varteta ātmā eva śatruvat
6. yena ātmanā ātmā eva jitaḥ,
tasya ātmanaḥ ātmā bandhuḥ.
tu anātmanaḥ (puruṣasya) ātmā eva śatrutve śatruvat varteta.
6. For a person who has conquered their self (ātman) by their self, that self (ātman) is a friend. But for one who has not mastered their self, the self (ātman) indeed acts like an enemy.
जितात्मनः प्रशान्तस्य परमात्मा समाहितः ।
शीतोष्णसुखदुःखेषु तथा मानावमानयोः ॥७॥
7. jitātmanaḥ praśāntasya paramātmā samāhitaḥ ,
śītoṣṇasukhaduḥkheṣu tathā mānāvamānayoḥ.
7. jitātmanaḥ praśāntasya paramātmā samāhitaḥ
śītoṣṇasukhaduḥkheṣu tathā mānāvamānayoḥ
7. jitātmanaḥ praśāntasya śītoṣṇasukhaduḥkheṣu tathā mānāvamānayoḥ [satsu] paramātmā samāhitaḥ.
7. For a person whose self (ātman) is conquered and who is peaceful, the supreme self (paramātman) is perfectly poised and undisturbed in situations involving cold and heat, pleasure and pain, and also honor and dishonor.
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः ।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥८॥
8. jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ ,
yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ.
8. jñānavijñānatṛptātmā kūṭasthaḥ vijitendriyaḥ
yuktaḥ iti ucyate yogī samaloṣṭāśmakāñcanaḥ
8. jñānavijñānatṛptātmā kūṭasthaḥ vijitendriyaḥ samaloṣṭāśmakāñcanaḥ yogī yuktaḥ iti ucyate.
8. A practitioner of yoga (yogī) whose self (ātman) is fully satisfied by both spiritual knowledge (jñāna) and experiential realization (vijñāna), who remains unshakeable (kūṭastha), who has mastered their senses, and who sees a clod of earth, a stone, and gold as equally significant, is said to be "harmonized" (yukta).
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥९॥
9. suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu ,
sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate.
9. suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu
sādhuṣu api ca pāpeṣu samabuddhiḥ viśiṣyate
9. suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu ca sādhuṣu pāpeṣu api samabuddhiḥ viśiṣyate.
9. Superior is one who possesses an equal (sama) disposition towards well-wishers, friends, enemies, those who are neutral, mediators, those who are hateful, and relatives, as well as towards the virtuous and the sinful.
योगी युञ्जीत सततमात्मानं रहसि स्थितः ।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥१०॥
10. yogī yuñjīta satatamātmānaṁ rahasi sthitaḥ ,
ekākī yatacittātmā nirāśīraparigrahaḥ.
10. yogī yuñjīta satatam ātmānam rahasi sthitaḥ
ekākī yatacittātmā nirāśīḥ aparigrahaḥ
10. rahasi sthitaḥ ekākī yatacittātmā nirāśīḥ
aparigrahaḥ yogī satatam ātmānam yuñjīta
10. Abiding in solitude, alone, with a controlled mind and self, free from desires and without possessions, a yogi should constantly engage his self (ātman).
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥११॥
11. śucau deśe pratiṣṭhāpya sthiramāsanamātmanaḥ ,
nātyucchritaṁ nātinīcaṁ cailājinakuśottaram.
11. śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ na
ati ucchritam na ati nīcam caila ajina kuśa uttaram
11. śucau deśe ātmanaḥ sthiram āsanam pratiṣṭhāpya na
ati ucchritam na ati nīcam caila ajina kuśa uttaram
11. In a clean place, one should establish one's own firm seat, which is neither too high nor too low, and is covered with kusha grass, a deerskin, and a cloth.
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥१२॥
12. tatraikāgraṁ manaḥ kṛtvā yatacittendriyakriyaḥ ,
upaviśyāsane yuñjyādyogamātmaviśuddhaye.
12. tatra ekāgram manaḥ kṛtvā yatacittendriyakriyaḥ
upaviśya āsane yuñjyāt yogam ātmaviśuddhaye
12. tatra āsane upaviśya manaḥ ekāgram kṛtvā
yatacittendriyakriyaḥ ātmaviśuddhaye yogam yuñjyāt
12. Sitting on that seat, and having made the mind one-pointed, with the actions of the mind and senses controlled, one should practice yoga (yoga) for the purification of the self (ātman).
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥१३॥
13. samaṁ kāyaśirogrīvaṁ dhārayannacalaṁ sthiraḥ ,
saṁprekṣya nāsikāgraṁ svaṁ diśaścānavalokayan.
13. samam kāya śiras grīvam dhārayan acalam sthiraḥ
samprekṣya nāsikā agram svam diśaḥ ca anavlokayan
13. kāya śiras grīvam samam acalam dhārayan sthiraḥ
svam nāsikā agram samprekṣya ca diśaḥ anavlokayan
13. Holding his body, head, and neck straight and motionless, remaining firm, he should gaze at the tip of his own nose, without looking in other directions.
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः ।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥१४॥
14. praśāntātmā vigatabhīrbrahmacārivrate sthitaḥ ,
manaḥ saṁyamya maccitto yukta āsīta matparaḥ.
14. praśāntātmā vigatabhīḥ brahmacārivrate sthitaḥ
manaḥ saṃyamya maccittaḥ yuktaḥ āsīta matparaḥ
14. praśāntātmā vigatabhīḥ brahmacārivrate sthitaḥ
manaḥ saṃyamya maccittaḥ matparaḥ yuktaḥ āsīta
14. With a perfectly tranquil mind (ātman), free from fear, and established in the vow of celibacy (brahmacarya), one should sit, having controlled their mind, with their thoughts fixed on Me and having Me as the supreme goal, practicing yoga (yoga).
युञ्जन्नेवं सदात्मानं योगी नियतमानसः ।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥१५॥
15. yuñjannevaṁ sadātmānaṁ yogī niyatamānasaḥ ,
śāntiṁ nirvāṇaparamāṁ matsaṁsthāmadhigacchati.
15. yuñjan evaṃ sadā ātmānaṃ yogī niyatamānasaḥ
śāntiṃ nirvāṇaparamāṃ matsaṃsthām adhigacchati
15. yogī evaṃ sadā ātmānaṃ yuñjan niyatamānasaḥ
nirvāṇaparamāṃ matsaṃsthām śāntiṃ adhigacchati
15. The yogi (yoga practitioner) who thus constantly applies their mind (ātman) with disciplined thoughts attains that supreme peace, which culminates in liberation (nirvāṇa) and rests in Me.
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः ।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥१६॥
16. nātyaśnatastu yogo'sti na caikāntamanaśnataḥ ,
na cātisvapnaśīlasya jāgrato naiva cārjuna.
16. na ati aśnataḥ tu yogaḥ asti na ca ekāntaṃ anaśnataḥ
na ca atisvapnaśīlasya jāgrataḥ na eva ca arjuna
16. arjuna tu yogaḥ ati aśnataḥ na
asti ca ekāntaṃ anaśnataḥ na
(asti) ca atisvapnaśīlasya na
(asti) ca jāgrataḥ na eva (asti)
16. O Arjuna, certainly, yoga (yoga) is not for one who eats too much, nor for one who abstains from food entirely. It is also not for one who sleeps excessively, nor for one who remains excessively awake.
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥१७॥
17. yuktāhāravihārasya yuktaceṣṭasya karmasu ,
yuktasvapnāvabodhasya yogo bhavati duḥkhahā.
17. yuktāhāravihārasya yuktaceṣṭasya karmasu
yuktasvapnāvabodhasya yogaḥ bhavati duḥkhahā
17. yuktāhāravihārasya karmasu yuktaceṣṭasya
yuktasvapnāvabodhasya yogaḥ duḥkhahā bhavati
17. For the one whose eating and recreation are regulated, whose actions (karma) in all endeavors are disciplined, and whose sleep and wakefulness are balanced, yoga (yoga) becomes the alleviator of suffering.
यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥१८॥
18. yadā viniyataṁ cittamātmanyevāvatiṣṭhate ,
niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā.
18. yadā viniyataṃ cittam ātmani eva avatiṣṭhate
niḥspṛhaḥ sarvakāmebhyaḥ yuktaḥ iti ucyate tadā
18. yadā cittam viniyataṃ ātmani eva avatiṣṭhate,
sarvakāmebhyaḥ niḥspṛhaḥ (saḥ) tadā yuktaḥ iti ucyate.
18. When the mind (citta) is perfectly controlled and rests solely in the self (ātman), and one is free from longing for all material desires, then such a person is called a yogi (yukta).
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥१९॥
19. yathā dīpo nivātastho neṅgate sopamā smṛtā ,
yogino yatacittasya yuñjato yogamātmanaḥ.
19. yathā dīpaḥ nivātasthaḥ na iṅgate sā upamā smṛtā
yoginaḥ yatacittasya yuñjataḥ yogam ātmanaḥ
19. yathā nivātasthaḥ dīpaḥ na iṅgate,
sā upamā ātmanaḥ yogam yuñjataḥ yatacittasya yoginaḥ smṛtā.
19. Just as a lamp in a windless place does not flicker, this is considered the appropriate simile for a yogi (yogin) whose mind (citta) is controlled and who practices yoga (yoga) for the self (ātman).
यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥२०॥
20. yatroparamate cittaṁ niruddhaṁ yogasevayā ,
yatra caivātmanātmānaṁ paśyannātmani tuṣyati.
20. yatra uparamate cittam niruddham yogasevayā
yatra ca eva ātmanā ātmānam paśyan ātmani tuṣyati
20. yatra yogasevayā niruddham cittam uparamate,
ca yatra ātmanā ātmānam paśyan eva ātmani tuṣyati.
20. When the mind (citta), restrained by the practice of yoga (yoga), comes to rest, and when, seeing the self (ātman) by means of the self (ātman), one finds satisfaction in the self (ātman).
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥२१॥
21. sukhamātyantikaṁ yattadbuddhigrāhyamatīndriyam ,
vetti yatra na caivāyaṁ sthitaścalati tattvataḥ.
21. sukham ātyantikam yat tat buddhigrāhyam atīndriyam
vetti yatra na ca eva ayam sthitaḥ calati tattvataḥ
21. yatra (saḥ) yat tat ātyantikam atīndriyam buddhigrāhyam sukham vetti,
ca ayam sthitaḥ tattvataḥ na eva calati.
21. When one experiences that ultimate happiness which is comprehensible by the intellect (buddhi) and transcends the senses, being established in that truth (tattva), one does not deviate from it.
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥२२॥
22. yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ ,
yasminsthito na duḥkhena guruṇāpi vicālyate.
22. yam labdhvā ca aparam lābham manyate na adhikam tataḥ
| yasmin sthitaḥ na duḥkhena guruṇā api vicālyate
22. yam labdhvā ca tataḥ aparam lābham na adhikam manyate
yasmin sthitaḥ guruṇā duḥkhena api na vicālyate
22. Having attained that (state of yoga), one does not consider any other gain to be greater than it. Being established in that (state), one is not disturbed even by the greatest sorrow.
तं विद्याद्दुःखसंयोगवियोगं योगसंज्ञितम् ।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥२३॥
23. taṁ vidyādduḥkhasaṁyogaviyogaṁ yogasaṁjñitam ,
sa niścayena yoktavyo yogo'nirviṇṇacetasā.
23. tam vidyāt duḥkhasaṃyogaviyogam yogasaṃjñitam
| sa niścayena yoktavyaḥ yogaḥ anirviṇṇacetasā
23. tam duḥkhasaṃyogaviyogam yogasaṃjñitam vidyāt
sa yogaḥ अनिर्विण्णचेतसा निश्चयेन yoktavyaḥ
23. One should understand that the cessation of contact with sorrow is designated as (yoga). This (yoga) must be practiced with unwavering determination by a mind free from dejection.
संकल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः ।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥२४॥
24. saṁkalpaprabhavānkāmāṁstyaktvā sarvānaśeṣataḥ ,
manasaivendriyagrāmaṁ viniyamya samantataḥ.
24. saṅkalpaprabhavān kāmān tyaktvā sarvān aśeṣataḥ
| manasā eva indriyagrāmam viniyamya samantataḥ
24. saṅkalpaprabhavān sarvān kāmān aśeṣataḥ tyaktvā
manasā eva indriyagrāmam samantataḥ viniyamya
24. Having completely abandoned all desires arising from mental resolves, and having fully restrained the entire group of senses from all sides by the mind alone,
शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत् ॥२५॥
25. śanaiḥ śanairuparamedbuddhyā dhṛtigṛhītayā ,
ātmasaṁsthaṁ manaḥ kṛtvā na kiṁcidapi cintayet.
25. śanaiḥ śanaiḥ uparamet buddhyā dhṛtigṛhītayā |
ātmasaṃstham manaḥ kṛtvā na kiṃcit api cintayet
25. dhṛtigṛhītayā buddhyā śanaiḥ śanaiḥ uparamet
manaḥ ātmasaṃstham kṛtvā kiṃcit api na cintayet
25. One should gradually withdraw (the mind) with an intellect (buddhi) endowed with firm conviction (dhṛti). Having established the mind (manas) in the Self (ātman), one should not contemplate anything else.
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥२६॥
26. yato yato niścarati manaścañcalamasthiram ,
tatastato niyamyaitadātmanyeva vaśaṁ nayet.
26. yataḥ yataḥ niścarati manaḥ cañcalam asthiram
tataḥ tataḥ niyamya etat ātmani eva vaśam nayet
26. yataḥ yataḥ cañcalam asthiram manaḥ niścarati,
tataḥ tataḥ etat niyamya ātmani eva vaśam nayet
26. From wherever the restless and unsteady mind wanders, one should restrain it from those paths and bring it under the control of the Self (ātman) alone.
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥२७॥
27. praśāntamanasaṁ hyenaṁ yoginaṁ sukhamuttamam ,
upaiti śāntarajasaṁ brahmabhūtamakalmaṣam.
27. praśāntamanasam hi enam yoginam sukham uttamam
upaiti śāntarajasam brahmabhūtam akalmaṣam
27. hi,
praśāntamanasam śāntarajasam brahmabhūtam akalmaṣam enam yoginam uttamam sukham upaiti
27. Indeed, supreme happiness comes to this yogi (yogin) whose mind is tranquil, whose passion (rajas) has subsided, who has become one with brahman, and who is free from all impurities.
युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥२८॥
28. yuñjannevaṁ sadātmānaṁ yogī vigatakalmaṣaḥ ,
sukhena brahmasaṁsparśamatyantaṁ sukhamaśnute.
28. yuñjan evam sadā ātmanam yogī vigatakalmaṣaḥ
sukhena brahmasaṃsparśam atyantam sukham aśnute
28. evam sadā ātmanam yuñjan,
vigatakalmaṣaḥ yogī,
sukhena atyantam brahmasaṃsparśam sukham aśnute
28. Constantly engaging the Self (ātman) in this manner, the yogi (yogin) who has become free from impurities easily attains the ultimate happiness of contact with brahman.
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥२९॥
29. sarvabhūtasthamātmānaṁ sarvabhūtāni cātmani ,
īkṣate yogayuktātmā sarvatra samadarśanaḥ.
29. sarvabhūtastham ātmanam sarvabhūtāni ca ātmani
īkṣate yogayuktātmā sarvatra samadarśanaḥ
29. yogayuktātmā samadarśanaḥ (yaḥ) sarvatra
sarvabhūtastham ātmanam ca sarvabhūtāni ātmani īkṣate
29. One whose self (ātman) is disciplined by yoga (yoga), and who sees all things equally everywhere, perceives the Self (ātman) dwelling in all beings, and all beings within the Self (ātman).
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥३०॥
30. yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati ,
tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati.
30. yaḥ mām paśyati sarvatra sarvam ca mayi paśyati
tasya aham na praṇaśyāmi saḥ ca me na praṇaśyati
30. yaḥ mām sarvatra paśyati ca sarvam mayi paśyati
tasya aham na praṇaśyāmi ca saḥ me na praṇaśyati
30. He who sees Me everywhere and sees everything existing in Me, for him I am never lost, nor is he ever lost to Me.
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥३१॥
31. sarvabhūtasthitaṁ yo māṁ bhajatyekatvamāsthitaḥ ,
sarvathā vartamāno'pi sa yogī mayi vartate.
31. sarvabhūtasthitam yaḥ mām bhajati ekatvam āsthitaḥ
sarvathā vartamānaḥ api saḥ yogī mayi vartate
31. yaḥ ekatvam āsthitaḥ sarvabhūtasthitam mām bhajati
saḥ yogī sarvathā vartamānaḥ api mayi vartate
31. The practitioner of yoga (yogī) who, established in oneness, worships Me as abiding in all beings, that person, even while acting in all ways, dwells in Me.
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।
सुखं वा यदि वा दुःखं स योगी परमो मतः ॥३२॥
32. ātmaupamyena sarvatra samaṁ paśyati yo'rjuna ,
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ.
32. ātmaupamyena sarvatra samam paśyati yaḥ arjuna
sukham vā yadi vā duḥkham saḥ yogī paramaḥ mataḥ
32. arjuna yaḥ ātmaupamyena sarvatra sukham vā yadi
vā duḥkham samam paśyati saḥ yogī paramaḥ mataḥ
32. O Arjuna, that practitioner of yoga (yogī) is considered supreme who, by analogy with his own self (ātman), sees equality everywhere, whether in happiness or in sorrow.
अर्जुन उवाच ।
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन ।
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥३३॥
33. arjuna uvāca ,
yo'yaṁ yogastvayā proktaḥ sāmyena madhusūdana ,
etasyāhaṁ na paśyāmi cañcalatvātsthitiṁ sthirām.
33. arjuna uvāca yaḥ ayam yogaḥ tvayā proktaḥ sāmyena madhusūdana
etasya aham na paśyāmi cañcalatvāt sthitim sthirām
33. arjuna uvāca madhusūdana yaḥ ayam yogaḥ tvayā sāmyena
proktaḥ etasya aham cañcalatvāt sthirām sthitim na paśyāmi
33. Arjuna said: O Madhusudana, I do not perceive a stable state for this `yoga` which You have proclaimed as being characterized by equanimity, due to the mind's flickering nature.
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥३४॥
34. cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavaddṛḍham ,
tasyāhaṁ nigrahaṁ manye vāyoriva suduṣkaram.
34. cañcalam hi manaḥ kṛṣṇa pramāthi balavat dṛḍham
tasya aham nigraham manye vāyoḥ iva suduṣkaram
34. kṛṣṇa hi manaḥ cañcalam pramāthi balavat dṛḍham
aham tasya nigraham vāyoḥ iva suduṣkaram manye
34. Indeed, O Kṛṣṇa, the mind is restless, turbulent, powerful, and obstinate. I consider its control to be as difficult as controlling the wind.
श्रीभगवानुवाच ।
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥३५॥
35. śrībhagavānuvāca ,
asaṁśayaṁ mahābāho mano durnigrahaṁ calam ,
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate.
35. śrībhagavān uvāca asaṃśayam mahābāho manaḥ durnigraham
calam abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate
35. śrībhagavān uvāca mahābāho manaḥ asaṃśayam calam
durnigraham tu kaunteya abhyāsena ca vairāgyeṇa gṛhyate
35. The Blessed Lord said: Without a doubt, O mighty-armed one, the mind is restless and difficult to control. But, O son of Kuntī, it is indeed controlled by sustained practice (abhyāsa) and dispassion (vairāgya).
असंयतात्मना योगो दुष्प्राप इति मे मतिः ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥३६॥
36. asaṁyatātmanā yogo duṣprāpa iti me matiḥ ,
vaśyātmanā tu yatatā śakyo'vāptumupāyataḥ.
36. asaṃyatātmanā yogaḥ duṣprāpaḥ iti me matiḥ
vaśyātmanā tu yatatā śakyaḥ avāptum upāyataḥ
36. asaṃyatātmanā yogaḥ duṣprāpaḥ iti me matiḥ
tu vaśyātmanā yatatā upāyataḥ avāptum śakyaḥ
36. For one whose self (ātman) is uncontrolled, union (yoga) is difficult to attain; this is my conviction. But for one who is self-controlled and strives, it is possible to attain it through proper means.
अर्जुन उवाच ।
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः ।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥३७॥
37. arjuna uvāca ,
ayatiḥ śraddhayopeto yogāccalitamānasaḥ ,
aprāpya yogasaṁsiddhiṁ kāṁ gatiṁ kṛṣṇa gacchati.
37. arjunaḥ uvāca ayatiḥ śraddhayā upetaḥ yogāt calitamānasaḥ
aprāpya yogasaṃsiddhim kām gatim kṛṣṇa gacchati
37. arjunaḥ uvāca kṛṣṇa ayatiḥ śraddhayā upetaḥ yogāt
calitamānasaḥ yogasaṃsiddhim aprāpya kām gatim gacchati
37. Arjuna said: If one who lacks self-control, though endowed with faith (śraddhā), has a mind that has deviated from the path of union (yoga), and fails to achieve complete success in union (yoga-saṃsiddhi), what destination, O Kṛṣṇa, does such a person attain?
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥३८॥
38. kaccinnobhayavibhraṣṭaśchinnābhramiva naśyati ,
apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi.
38. kaccit na ubhaya-vibhraṣṭaḥ chinna-abhram iva
naśyati apratiṣṭhaḥ mahābāho vimūḍhaḥ brahmaṇaḥ pathi
38. mahābāho kaccit ubhaya-vibhraṣṭaḥ brahmaṇaḥ pathi
vimūḍhaḥ apratiṣṭhaḥ chinna-abhram iva naśyati
38. O mighty-armed one (Mahābāho), does a person who has strayed from both paths, bewildered on the path to the Absolute (brahman) and without any firm foundation, perish like a scattered cloud?
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः ।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥३९॥
39. etanme saṁśayaṁ kṛṣṇa chettumarhasyaśeṣataḥ ,
tvadanyaḥ saṁśayasyāsya chettā na hyupapadyate.
39. etat me saṃśayam kṛṣṇa chettum arhasi aśeṣataḥ
tvat anyaḥ saṃśayasya asya chettā na hi upapadyate
39. kṛṣṇa,
me etat saṃśayam aśeṣataḥ chettum arhasi.
tvat anyaḥ asya saṃśayasya chettā na hi upapadyate.
39. O Kṛṣṇa, you are able to dispel this doubt of mine completely, for indeed, no one other than you can be the dispeller of this doubt.
श्रीभगवानुवाच ।
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥४०॥
40. śrībhagavānuvāca ,
pārtha naiveha nāmutra vināśastasya vidyate ,
na hi kalyāṇakṛtkaściddurgatiṁ tāta gacchati.
40. śrībhagavān uvāca pārtha na eva iha na amutra vināśaḥ tasya
vidyate na hi kalyāṇakṛt kaścit durgatim tāta gacchati
40. śrībhagavān uvāca pārtha,
tasya iha na eva amutra na (api) vināśaḥ vidyate.
hi tāta,
kaścit kalyāṇakṛt durgatim na gacchati.
40. The Blessed Lord said: O Pārtha, for him there is no destruction either in this world or in the next. Indeed, no one who performs auspicious (kalyāṇa) actions, my dear (tāta), ever meets with a bad fate.
प्राप्य पुण्यकृताँल्लोकानुषित्वा शाश्वतीः समाः ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥४१॥
41. prāpya puṇyakṛtāँllokānuṣitvā śāśvatīḥ samāḥ ,
śucīnāṁ śrīmatāṁ gehe yogabhraṣṭo'bhijāyate.
41. prāpya puṇyakṛtān lokān uṣitvā śāśvatīḥ samāḥ
śucīnām śrīmatām gehe yoga-bhraṣṭaḥ abhijāyate
41. yoga-bhraṣṭaḥ puṇyakṛtān lokān prāpya śāśvatīḥ samāḥ uṣitvā śucīnām śrīmatām gehe abhijāyate.
41. Having reached the worlds of those who performed virtuous deeds and having resided there for countless (śāśvatīḥ) years, the one fallen from (the path of) yoga is then born into the home of pure and prosperous individuals.
अथ वा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥४२॥
42. atha vā yogināmeva kule bhavati dhīmatām ,
etaddhi durlabhataraṁ loke janma yadīdṛśam.
42. atha vā yoginām eva kule bhavati dhīmatām
etat hi durlabhataram loke janma yat īdṛśam
42. atha vā (saḥ) dhīmatām yoginām eva kule bhavati
etat hi īdṛśam janma loke durlabhataram yat
42. Or alternatively, one might be born into a family of intelligent practitioners of yoga (yoga). Such a birth is indeed exceedingly rare in this world.
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥४३॥
43. tatra taṁ buddhisaṁyogaṁ labhate paurvadehikam ,
yatate ca tato bhūyaḥ saṁsiddhau kurunandana.
43. tatra tam buddhi-saṃyogam labhate paurvadehikaṁ
yatate ca tataḥ bhūyaḥ saṃsiddhau kurunandana
43. tatra saḥ paurvadehikaṁ taṁ buddhi-saṃyogam labhate
ca (he) tataḥ bhūyaḥ saṃsiddhau yatate kurunandana
43. There, he regains the intellectual connection from his previous body. And then, O delight of the Kurus, he strives even further towards complete spiritual perfection (saṃsiddhi).
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः ।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥४४॥
44. pūrvābhyāsena tenaiva hriyate hyavaśo'pi saḥ ,
jijñāsurapi yogasya śabdabrahmātivartate.
44. pūrvābhyāsena tena eva hriyate hi avaśaḥ api
saḥ jijñāsuḥ api yogasya śabdabrahma ativartate
44. hi saḥ avaśaḥ api tena eva pūrvābhyāsena hriyate
jijñāsuḥ api yogasya (māhātmyaṁ) śabdabrahma ativartate
44. Indeed, he is carried forward, even involuntarily, by that very previous practice (abhyāsa). Even a person merely desirous of knowing about the practice of yoga (yoga) transcends the ritualistic injunctions of the Vedas (śabdabrahma).
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः ।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥४५॥
45. prayatnādyatamānastu yogī saṁśuddhakilbiṣaḥ ,
anekajanmasaṁsiddhastato yāti parāṁ gatim.
45. prayatnāt yatyamānaḥ tu yogī saṃśuddhakilbiṣaḥ
aneka-janma-saṃsiddhaḥ tataḥ yāti parām gatim
45. tu prayatnāt yatyamānaḥ saṃśuddhakilbiṣaḥ
aneka-janma-saṃsiddhaḥ yogī tataḥ parām gatim yāti
45. But the practitioner of yoga (yoga), striving diligently, whose impurities (kilbiṣa) have been completely purified, and who has achieved perfection through many births, eventually attains the supreme state (gati).
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः ।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥४६॥
46. tapasvibhyo'dhiko yogī jñānibhyo'pi mato'dhikaḥ ,
karmibhyaścādhiko yogī tasmādyogī bhavārjuna.
46. tapasvibhyaḥ adhikaḥ yogī jñānibhyaḥ api mataḥ adhikaḥ
karmibhyaḥ ca adhikaḥ yogī tasmāt yogī bhava arjuna
46. arjuna,
yogī tapasvibhyaḥ adhikaḥ,
jñānibhyaḥ api adhikaḥ mataḥ,
ca karmibhyaḥ adhikaḥ yogī.
tasmāt yogī bhava.
46. A practitioner of yoga (yogī) is considered superior to ascetics, and also superior to those who possess intellectual knowledge, and superior to those who engage in ritualistic actions (karmī). Therefore, Arjuna, be a yogi.
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥४७॥
47. yogināmapi sarveṣāṁ madgatenāntarātmanā ,
śraddhāvānbhajate yo māṁ sa me yuktatamo mataḥ.
47. yoginām api sarveṣām madgatena antarātmanā
śraddhāvān bhajate yaḥ mām saḥ me yuktatamaḥ mataḥ
47. yaḥ madgatena antarātmanā śraddhāvān mām bhajate,
saḥ me sarveṣām yoginām api yuktatamaḥ mataḥ.
47. Among all practitioners of yoga (yogī), the one who, with their inner self (antarātman) focused on Me, worships Me with faith (śraddhā), is considered by Me to be the most perfectly united (yuktatama).

Links to all chapters:

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18