With commentry by Swami Shivananda
Author: Krishna
The Bhagavad Gita, often called the "Song of God," is a 700-verse sacred Hindu scripture embedded within the ancient Indian epic, the Mahabharata. It is a philosophical dialogue between the warrior Arjuna and his charioteer, the god Krishna, offering profound guidance on duty, ethics, and spiritual liberation.
Chapter 6: Dhyana Yoga / Atma Samyama Yoga
The Yoga of Meditation
Verse #1
ज्ञानविज्ञानतृप्तात्मा कूटस्थः विजितेन्द्रियः युक्तः |
इति उच्यते योगी समलोष्टाश्मकाञ्चनः ||
jñānavijñānatṛptātmā kūṭasthaḥ vijitendriyaḥ yuktaḥ | ucyate yogī samaloṣṭāśmakāñcanaḥ ||
jnanavijnanatptatma kutastha vijitendriya yukta | ucyate yogi samalostasmakancana ||
The YOGI who is satisfied with knowledge and wisdom, who remains unshaken, who has conquered the senses, to whom a lump of earth, a stone and gold are the same, is said to be harmonised (i. e. , is said to have attained NIRVIKALPA SAMADHI) .
Verse #2
श्रीभगवानुवाच अनाश्रितः कर्मफलं कार्यं कर्म करोति |
यः स संन्यासी च योगी च |
न निरग्निः न च अक्रियः ||
śrībhagavānuvāca anāśritaḥ karmaphalaṃ kāryaṃ karma karoti | yaḥ sa saṃnyāsī ca yogī ca | na niragniḥ na ca akriyaḥ ||
sribhagavanuvaca anasrita karmaphala karya karma karoti | ya sa sanyasi ca yogi ca | na niragni na ca akriya ||
The Blessed Lord said: He who performs his bounden duty without depending on the fruits-of-actions --- he is a SAMNYASIN and a YOGIN; not he who (has renounced) is without fire and without action.
Verse #3
यं संन्यासम् इति प्राहुः योगम् तं विद्धि |
पाण्डव न हि असंन्यस्तसङ्कल्पः योगी भवति कश्चन ||
yaṃ saṃnyāsam prāhuḥ yogam taṃ viddhi | pāṇḍava na hi asaṃnyastasaṅkalpaḥ yogī bhavati kaścana ||
ya sanyasam prahu yogam ta viddhi | panava na hi asanyastasankalpa yogi bhavati kascana ||
O Pandava, please know YOGA to be that which they call renunciation; no one verily becomes a YOGI who has not renounced thoughts.
Verse #4
आरुरुक्षोः मुनेः योगं कर्म कारणम् उच्यते |
योगारूढस्य तस्य एव शमः कारणम् उच्यते ||
ārurukṣoḥ muneḥ yogaṃ karma kāraṇam ucyate | yogārūḍhasya tasya eva śamaḥ kāraṇam ucyate ||
arurukso mune yoga karma karanam ucyate | yogaruhasya tasya eva sama karanam ucyate ||
For a MUNI or sage who wishes to attain to YOGA action is said to be the means; for the same sage who has attained to YOGA inaction (quiescence) is said to be the means.
Verse #5
यदा हि न इन्द्रियार्थेषु न कर्मसु |
अनुषज्जते सर्वसङ्कल्पसंन्यासी योगारूढः तदा उच्यते ||
yadā hi na indriyārtheṣu na karmasu | anuṣajjate sarvasaṅkalpasaṃnyāsī yogārūḍhaḥ tadā ucyate ||
yada hi na indriyarthesu na karmasu | anusajjate sarvasankalpasanyasi yogaruha tada ucyate ||
When a man is not attached to sense-objects or to actions, having renounced all thoughts, then he is said to have attained to YOGA.
Verse #6
उद्धरेत् आत्मना आत्मानम् न आत्मानम् अवसादयेत् आत्मा एव |
हि आत्मनः बन्धुः आत्मा एव रिपुः आत्मनः ||
uddharet ātmanā ātmānam na ātmānam avasādayet ātmā eva | hi ātmanaḥ bandhuḥ ātmā eva ripuḥ ātmanaḥ ||
uddharet atmana atmanam na atmanam avasadayet atma eva | hi atmana bandhu atma eva ripu atmana ||
Let a man lift himself by his own Self alone, and let him not lower himself; for, this Self alone is the friend of oneself, and this Self is the enemy of oneself.
Verse #7
बन्धुः आत्मा आत्मनः तस्य येन आत्मा एव आत्मना |
जितः अनात्मनः तु शत्रुत्वे वर्तेत आत्मा एव शत्रुवत् ||
bandhuḥ ātmā ātmanaḥ tasya yena ātmā eva ātmanā | jitaḥ anātmanaḥ tu śatrutve varteta ātmā eva śatruvat ||
bandhu atma atmana tasya yena atma eva atmana | jita anatmana tu satrutve varteta atma eva satruvat ||
The Self is the friend of the self for him who has conquered himself by the Self, but to the unconquered self, the Self stands in the position of an enemy like the (external) foe.
Verse #8
जितात्मनः प्रशान्तस्य परमात्मा समाहितः |
शीतोष्णसुखदुःखेषु तथा मानापमानयोः ||
jitātmanaḥ praśāntasya paramātmā samāhitaḥ | śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ ||
jitatmana prasantasya paramatma samahita | sitosnasukhadukhesu tatha manapamanayo ||
The Supreme Self of him who is self-controlled and peaceful, is balanced in cold and heat, pleasure and pain, as also in honour and dishonour.
Verse #9
सुहृत् मित्र अरि उदासीन मध्यस्थ द्वेष्य बन्धुषु |
साधुषु अपि च पापेषु समबुद्धिः विशिष्यते ||
suhṛt mitra ari udāsīna madhyastha dveṣya bandhuṣu | sādhuṣu api ca pāpeṣu samabuddhiḥ viśiṣyate ||
suht mitra ari udasina madhyastha dvesya bandhusu | sadhusu api ca papesu samabuddhi visisyate ||
He who is of the same mind to the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, relatives, the righteous and the unrighteous, he excels.
Verse #10
योगी युञ्जीत सततम् आत्मानम् रहसि |
स्थितः एकाकी यतचित्तात्मा निराशीरपरिग्रहः ||
yogī yuñjīta satatam ātmānam rahasi | sthitaḥ ekākī yatacittātmā nirāśīraparigrahaḥ ||
yogi yunjita satatam atmanam rahasi | sthita ekaki yatacittatma nirasiraparigraha ||
Let the YOGI try constantly to keep the mind steady, remaining in solitude, alone, with the mind and body controlled, free from hope and greed.
Verse #11
शुचौ देशे प्रतिष्ठाप्य स्थिरम् आसनम् आत्मनः न |
अत्युच्छ्रितम् न अतिनीचम् चैल अजिन कुश उत्तरम् ||
śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ na | atyucchritam na atinīcam caila ajina kuśa uttaram ||
sucau dese pratisthapya sthiram asanam atmana na | atyucchritam na atinicam caila ajina kusa uttaram ||
Having, in a clean spot, established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and KUSHA -grass, one over the other, . . .
Verse #12
तत्र एकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः |
उपविश्य आसने युञ्ज्यात् योगम् आत्मविशुद्धये ||
tatra ekāgram manaḥ kṛtvā yatacittendriyakriyaḥ | upaviśya āsane yuñjyāt yogam ātmaviśuddhaye ||
tatra ekagram mana ktva yatacittendriyakriya | upavisya asane yunjyat yogam atmavisuddhaye ||
There, having made the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated on the seat, practise YOGA, for the purification of the self.
Verse #13
समं कायशिरोग्रीवं धारयन् अचलम् स्थिरः सम्प्रेक्ष्य |
नासिकाग्रं स्वं दिशः च अनवलोकयन् ||
samaṃ kāyaśirogrīvaṃ dhārayan acalam sthiraḥ samprekṣya | nāsikāgram svaṃ diśaḥ ca anavalokayan ||
sama kayasirogriva dharayan acalam sthira sampreksya | nasikagram sva disa ca anavalokayan ||
Let him firmly hold his body, head and neck erect and still, gazing at the tip of his nose, without looking around.
Verse #14
प्रशान्तात्मा विगतभीः ब्रह्मचारिव्रते स्थितः मनः |
संयम्य मच्चित्तः युक्तः आसीत मत्परः ||
praśāntātmā vigatabhīḥ brahmacārivrate sthitaḥ manaḥ | saṃyamya maccittaḥ yuktaḥ āsīta matparaḥ ||
prasantatma vigatabhi brahmacarivrate sthita mana | sayamya maccitta yukta asita matpara ||
Serene-minded, fearless, firm in the vow of BRAHMACHARYA, having controlled the mind, thinking on Me and balanced, let him sit, having Me as the Supreme Goal.
Verse #15
युञ्जन् एवम् सदा आत्मानं योगी |
नियतमानसः शान्तिं निर्वाणपरमां मत्संस्थाम् अधिगच्छति ||
yuñjan evam sadā ātmānam yogī | niyatamānasaḥ śāntim nirvāṇaparamām matsaṃsthām adhigacchati ||
yunjan evam sada atmanam yogi | niyatamanasa santim nirvanaparamam matsastham adhigacchati ||
Thus, always keeping the mind balanced, the YOGI, with his mind controlled, attains to the Peace abiding in Me, which culminates in total liberation (NIRVANA or MOKSHA) .
Verse #16
न अत्यश्नतः तु योगः अस्ति न च एकान्तम् अनश्नतः |
न च अति स्वप्नशीलस्य जाग्रतः न एव च अर्जुन ||
na atyaśnataḥ tu yogaḥ asti na ca ekāntam anaśnataḥ | na ca ati svapnaśīlasya jāgrataḥ na eva ca arjuna ||
na atyasnata tu yoga asti na ca ekantam anasnata | na ca ati svapnasilasya jagrata na eva ca arjuna ||
Verily, YOGA is not possible for him who eats too much, nor for him who does not eat at all; nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna.
Verse #17
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु युक्तस्वप्नावबोधस्य |
योगः भवति दुःखहा ||
yuktāhāravihārasya yuktaceṣṭasya karmasu yuktasvapnāvabodhasya | yogaḥ bhavati duḥkhahā ||
yuktaharaviharasya yuktacestasya karmasu yuktasvapnavabodhasya | yoga bhavati dukhaha ||
YOGA becomes the destroyer of pain for him who is moderate in eating and recreation, who is moderate in his exertion during his actions, who is moderate in sleep and wakefulness.
Verse #18
यदा विनियतं चित्तम् आत्मनि एव अवस्थितः |
निःस्पृहः सर्वकामेभ्यः युक्तः इति उच्यते तदा ||
yadā viniyatam cittam ātmani eva avasthitaḥ | niḥspṛhaḥ sarvakāmebhyaḥ yuktaḥ ucyate tadā ||
yada viniyatam cittam atmani eva avasthita | nispha sarvakamebhya yukta ucyate tada ||
When the perfectly controlled mind rests in the Self only, free from longing for all (objects of) desire, then it is said: he is united (YUKTAH) .
Verse #19
यथा दीपः निवातस्थः न इङ्गते सा उपमा |
स्मृता योगिनः यतचित्तस्य युञ्जतः योगम् आत्मनः ||
yathā dīpaḥ nivātasthaḥ na iṅgate sā upamā | smṛtā yoginaḥ yatacittasya yuñjataḥ yogam ātmanaḥ ||
yatha dipa nivatastha na ingate sa upama | smta yogina yatacittasya yunjata yogam atmana ||
As a lamp placed in a windless place does not flicker --- is a simile used to describe the YOGI of controlled-mind practising YOGA of the Self (or absorbed in th e YOGA -of-the-Self) .
Verse #20
यत्र उपरमते चित्तं निरुद्धं योगसेवया यत्र च |
एव आत्मना आत्मानं पश्यन् आत्मनि तुष्यति ||
yatra uparamate cittaṃ niruddhaṃ yogasevayā yatra ca | eva ātmanā ātmānam paśyan ātmani tuṣyati ||
yatra uparamate citta niruddha yogasevaya yatra ca | eva atmana atmanam pasyan atmani tusyati ||
When the mind, restrained by the practice of YOGA, attains quietude and when seeing the Self by the self, he is satisfied in his own Self;
Verse #21
सुखम् आत्यन्तिकम् यत् तत् बुद्धिग्राह्यम् अतीन्द्रियम् वेत्ति यत्र |
न च एव अयम् स्थितः चलति तत्त्वतः ||
sukham ātyantikam yat tat buddhigrāhyam atīndriyam vetti yatra | na ca eva ayam sthitaḥ calati tattvataḥ ||
sukham atyantikam yat tat buddhigrahyam atindriyam vetti yatra | na ca eva ayam sthita calati tattvata ||
When he (the YOGI ) feels that Infinite bliss --- which can be grasped by the (pure) intellect and which transcends the senses --- wherein established he never moves from the Reality;
Verse #22
यं लब्ध्वा च अपरं लाभं मन्यते न अधिकं |
ततः यस्मिन् स्थितः न दुःखेन गुरुणा अपि विचाल्यते ||
yaṃ labdhvā ca aparaṃ lābhaṃ manyate na adhikaṃ | tataḥ yasmin sthitaḥ na duḥkhena guruṇā api vicālyate ||
ya labdhva ca apara labha manyate na adhika | tata yasmin sthita na dukhena guruna api vicalyate ||
Which, having obtained, he thinks there is no other gain superior to it; wherein established, he is not moved even by heavy sorrow.
Verse #23
तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम् स |
निश्चयेन योक्तव्यः योगः अनिर्विण्णचेतसा ||
taṃ vidyād duḥkhasaṃyogaviyogaṃ yogasaṃjñitam sa | niścayena yoktavyaḥ yogaḥ anirviṇṇacetasā ||
ta vidyad dukhasayogaviyoga yogasajnitam sa | niscayena yoktavya yoga anirvinnacetasa ||
Let it be known: the severance from the union-with-pain is YOGA. This YOGA should be practised with determination and with a mind steady and undespairing.
Verse #24
सङ्कल्पप्रभवान् कामान् त्यक्त्वा सर्वान् अशेषतः |
मनसा एव इन्द्रियग्रामं विनियम्य समन्ततः ||
saṅkalpaprabhavān kāmān tyaktvā sarvān aśeṣataḥ | manasā eva indriyagrāmam viniyamya samantataḥ ||
sankalpaprabhavan kaman tyaktva sarvan asesata | manasa eva indriyagramam viniyamya samantata ||
Abandoning without reserve all desires born of SANKALPA, and completely restraining the whole group of senses by the mind from all sides.
Verse #25
शनैः शनैः उपरमेत् बुद्ध्या धृतिगृहीतया आत्मसंस्थं |
मनः कृत्वा न किञ्चित् अपि चिन्तयेत् ||
śanaiḥ śanaiḥ uparamet buddhyā dhṛtigṛhītayā ātmasaṃstham | manaḥ kṛtvā na kiñcit api cintayet ||
sanai sanai uparamet buddhya dhtighitaya atmasastham | mana ktva na kincit api cintayet ||
Little by little, let him attain quietude by his intellect, held firm; having made the mind established in the Self, let him not think of anything.
Verse #26
यतः यतः निश्चरति मनः चञ्चलम् अस्थिरम् ततः |
ततः नियम्य एतत् आत्मनि एव वशं नयेत् ||
yataḥ yataḥ niścarati manaḥ cañcalam asthiram tataḥ | tataḥ niyamya etat ātmani eva vaśam nayet ||
yata yata niscarati mana cancalam asthiram tata | tata niyamya etat atmani eva vasam nayet ||
From whatever cause the restless and the unsteady mind wanders away, from that let him restrain it, and bring it back under the control of the Self alone.
Verse #27
प्रशान्तमनसं हि एनं योगिनं सुखम् |
उत्तमम् उपैति शान्तरजसं ब्रह्मभूतम् अकल्मषम् ||
praśāntamanasaṃ hi enaṃ yoginaṃ sukham | uttamam upaiti śāntarajasaṃ brahmabhūtam akalmaṣam ||
prasantamanasa hi ena yogina sukham | uttamam upaiti santarajasa brahmabhutam akalmasam ||
Supreme Bliss verily comes to this YOGI, whose mind is quite peaceful, whose passion is quietened, who is free from sin, and who has become BRAHMAN.
Verse #28
युञ्जन् एवम् सदा आत्मानं योगी विगतकल्मषः |
सुखेन ब्रह्मसंस्पर्शम् अत्यन्तं सुखम् अश्नुते ||
yuñjan evam sadā ātmānam yogī vigatakalmaṣaḥ | sukhena brahmasaṃsparśam atyantam sukham aśnute ||
yunjan evam sada atmanam yogi vigatakalmasa | sukhena brahmasasparsam atyantam sukham asnute ||
The YOGI engaging the mind thus (in the practice of YOGA ) , freed from sins, easily enjoys the Infinite Bliss of BRAHMAN -contact.
Verse #29
सर्वभूतस्थमात्मानं सर्वभूतानि च आत्मनि |
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ||
sarvabhūtasthamātmānam sarvabhūtāni ca ātmani | īkṣate yogayuktātmā sarvatra samadarśanaḥ ||
sarvabhutasthamatmanam sarvabhutani ca atmani | iksate yogayuktatma sarvatra samadarsana ||
With the mind harmonised by YOGA he sees the Self abiding in all beings, and all beings in the Self; he sees the same everywhere.
Verse #30
यः माम् पश्यति सर्वत्र सर्वम् च मयि पश्यति तस्य |
अहम् न प्रणश्यामि सः च मे न प्रणश्यति ||
yaḥ mām paśyati sarvatra sarvam ca mayi paśyati tasya | aham na praṇaśyāmi saḥ ca me na praṇaśyati ||
ya mam pasyati sarvatra sarvam ca mayi pasyati tasya | aham na pranasyami sa ca me na pranasyati ||
He who sees Me everywhere, and sees everything in Me, he never gets separated from Me, nor do I get separated from him.
Verse #31
सर्वभूतस्थितं यः माम् भजति एकत्वम् आस्थितः सर्वथा |
वर्तमानः अपि सः योगी मयि वर्तते ||
sarvabhūtasthitam yaḥ mām bhajati ekatvam āsthitaḥ sarvathā | vartamānaḥ api saḥ yogī mayi vartate ||
sarvabhutasthitam ya mam bhajati ekatvam asthita sarvatha | vartamana api sa yogi mayi vartate ||
He who, being established in unity, worships Me, dwelling in all beings, that YOGI abides in Me, whatever be his mode of living.
Verse #32
आत्मौपम्येन सर्वत्र समं पश्यति यः अर्जुन सुखं वा |
यदि वा दुःखं स योगी परमः मतः ||
ātmaupamyena sarvatra samaṃ paśyati yaḥ arjuna sukhaṃ vā | yadi vā duḥkhaṃ sa yogī paramaḥ mataḥ ||
atmaupamyena sarvatra sama pasyati ya arjuna sukha va | yadi va dukha sa yogi parama mata ||
He who, through the likeness (sameness) of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest YOGI.
Verse #33
अर्जुन उवाच यः अयम् योगः |
त्वया प्रोक्तः साम्येन मधुसूदन एतस्य अहम् |
न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम् ||
arjuna uvāca yaḥ ayam yogaḥ | tvayā proktaḥ sāmyena madhusūdana etasya aham | na paśyāmi cañcalatvāt sthitiṃ sthirām ||
arjuna uvaca ya ayam yoga | tvaya prokta samyena madhusudana etasya aham | na pasyami cancalatvat sthiti sthiram ||
Arjuna said: This YOGA of Equanimity, taught by Thee, O slayer of Madhu, I see not its enduring continuity, because of the restlessness (of the mind) .
Verse #34
चञ्चलम् हि मनः कृष्ण प्रमाथि बलवत् दृढम् |
तस्य अहम् निग्रहम् मन्ये वायोः इव सुदुष्करम् ||
cañcalam hi manaḥ kṛṣṇa pramāthi balavat dṛḍham | tasya aham nigraham manye vāyoḥ iva suduṣkaram ||
cancalam hi mana ksna pramathi balavat dham | tasya aham nigraham manye vayo iva suduskaram ||
The mind verily is, O Krishna, restless, turbulent, strong and unyielding; I deem it quite as difficult to control as the wind.
Verse #35
श्रीभगवानुवाच असंशयं महाबाहो मनः |
दुर्निग्रहम् चलम् अभ्यासेन तु |
कौन्तेय वैराग्येण च गृह्यते ||
śrībhagavānuvāca asaṃśayaṃ mahābāho manaḥ | durnigraham calam abhyāsena tu | kaunteya vairāgyeṇa ca gṛhyate ||
sribhagavanuvaca asasaya mahabaho mana | durnigraham calam abhyasena tu | kaunteya vairagyena ca ghyate ||
The Blessed Lord said: Undoubtedly, O mighty-armed one, the mind is difficult to control and is restless; but, by practice, O Son of Kunti, and by dispassion, it is restrained.
Verse #36
असंयतात्मना योगः दुष्प्रापः इति मे मतिः |
वश्यात्मना तु यतता शक्यः अवाप्तुम् उपायतः ||
asaṃyatātmanā yogaḥ duṣprāpaḥ me matiḥ | vaśyātmanā tu yatatā śakyaḥ avāptum upāyataḥ ||
asayatatmana yoga dusprapa me mati | vasyatmana tu yatata sakya avaptum upayata ||
36 . YOGA, I think is hard to be attained by one of uncontrolled self; but the self-controlled, striving, can obtain it by (proper) means.
Verse #37
अर्जुन उवाच अयतिः श्रद्धया |
उपेतः योगात् चलितमानसः अप्राप्य योगसंसिद्धिम् |
कां गतिं कृष्ण गच्छति ||
arjuna uvāca ayatiḥ śraddhayā | upetaḥ yogāt calitamānasaḥ aprāpya yogasaṃsiddhim | kāṃ gatiṃ kṛṣṇa gacchati ||
arjuna uvaca ayati sraddhaya | upeta yogat calitamanasa aprapya yogasasiddhim | ka gati ksna gacchati ||
Arjuna said: He who, though possessed of faith, is unable to control himself, whose mind wanders away from YOGA, to what end does he, having failed to attain perfection in YOGA go, O Krishna?
Verse #38
कच्चित् नो उभयविभ्रष्टः छिन्नाभ्रम् इव नश्यति |
अप्रतिष्ठः महाबाहो विमूढः ब्रह्मणः पथि ||
kaccit no ubhayavibhraṣṭaḥ chinnābhram iva naśyati | apratiṣṭhaḥ mahābāho vimūḍhaḥ brahmaṇaḥ pathi ||
kaccit no ubhayavibhrasta chinnabhram iva nasyati | apratistha mahabaho vimuha brahmana pathi ||
Fallen from both, does he not, O mighty-armed, perish like a rent cloud, supportless and deluded in the path of BRAHMAN?
Verse #39
एतत् मे संशयम् कृष्ण छेत्तुम् अर्हसि अशेषतः त्वत् |
अन्यः संशयस्य अस्य छेत्ता न हि उपपद्यते ||
etat me saṃśayam kṛṣṇa chettum arhasi aśeṣataḥ tvad | anyaḥ saṃśayasya asya chettā na hi upapadyate ||
etat me sasayam ksna chettum arhasi asesata tvad | anya sasayasya asya chetta na hi upapadyate ||
This doubt of mine, O Krishna, please dispel completely; because it is not possible for any one but You to dispel this doubt.
Verse #40
श्रीभगवानुवाच पार्थ न एव इह न |
अमुत्र विनाशः तस्य विद्यते न हि |
कल्याणकृत् कश्चित् दुर्गतिं तात गच्छति ||
śrībhagavānuvāca pārtha na eva iha na | amutra vināśaḥ tasya vidyate na hi | kalyāṇakṛt kaścit durgatim tāta gacchati ||
sribhagavanuvaca partha na eva iha na | amutra vinasa tasya vidyate na hi | kalyanakt kascit durgatim tata gacchati ||
The Blessed Lord said: O Partha, neither in this world, nor in the next world is there destruction for him; none, verily, who strives to be good, O My son, ever comes to grief.
Verse #41
प्राप्य पुण्यकृताम् लोकान् उषित्वा शाश्वतीः समाः |
शुचीनाम् श्रीमताम् गेहे योगभ्रष्टः अभिजायते ||
prāpya puṇyakṛtām lokān uṣitvā śāśvatīḥ samāḥ | śucīnām śrīmatām gehe yogabhraṣṭaḥ abhijāyate ||
prapya punyaktam lokan usitva sasvati sama | sucinam srimatam gehe yogabhrasta abhijayate ||
41 Having attained to the worlds of the righteous, and having dwelt there for everlasting (long) years, he who had fallen from YOGA is born again in the house of the pure and the wealthy.
Verse #42
अथवा योगिनाम् एव कुले भवति धीमताम् एतत् |
हि दुर्लभतरम् लोके जन्म यत् ईदृशम् ||
athavā yoginām eva kule bhavati dhīmatām etat | hi durlabhataram loke janma yat īdṛśam ||
athava yoginam eva kule bhavati dhimatam etat | hi durlabhataram loke janma yat idsam ||
Or, he is even born in the family of the wise YOGIS; verily, a birth like this is very difficult to obtain in this world.
Verse #43
तत्र तम् बुद्धिसंयोगम् लभते पौर्वदेहिकम् यतते |
च ततः भूयः संसिद्धौ कुरुनन्दन ||
tatra tam buddhisaṃyogam labhate paurvadehikam yatate | ca tataḥ bhūyaḥ saṃsiddhau kurunandana ||
tatra tam buddhisayogam labhate paurvadehikam yatate | ca tata bhuya sasiddhau kurunandana ||
There he comes to be united with the knowledge acquired in his former body and strives more than before for Perfection, O son of the Kurus.
Verse #44
पूर्वाभ्यासेन तेनैव ह्रियते हि अवशः अपि |
सः जिज्ञासुः अपि योगस्य शब्दब्रह्म अतिवर्तते ||
pūrvābhyāsena tenaiva hriyate hi avaśaḥ api | saḥ jijñāsuḥ api yogasya śabdabrahma ativartate ||
purvabhyasena tenaiva hriyate hi avasa api | sa jijnasu api yogasya sabdabrahma ativartate ||
By that very former practice he is borne on inspite of himself. Even he who merely wishes to know YOGA goes beyond the SHABDA BRAHMAN.
Verse #45
प्रयत्नात् यतमानः तु योगी संशुद्धकिल्बिषः |
अनेकजन्मसंसिद्धः ततः याति पराम् गतिम् ||
prayatnāt yatamānaḥ tu yogī saṃśuddhakilbiṣaḥ | anekajanmasaṃsiddhaḥ tataḥ yāti parām gatim ||
prayatnat yatamana tu yogi sasuddhakilbisa | anekajanmasasiddha tata yati param gatim ||
But the YOGI, who strives with assiduity, purified from sins and perfected (gradually) through many births, then attains the highest Goal.
Verse #46
तपस्विभ्यः अधिकः योगी ज्ञानिभ्यः अपि मतः अधिकः कर्मिभ्यः |
च अधिकः योगी तस्मात् योगी भव अर्जुन ||
tapasvibhyaḥ adhikaḥ yogī jñānibhyaḥ api mataḥ adhikaḥ karmibhyaḥ | ca adhikaḥ yogī tasmāt yogī bhava arjuna ||
tapasvibhya adhika yogi jnanibhya api mata adhika karmibhya | ca adhika yogi tasmat yogi bhava arjuna ||
The YOGI is thought to be superior to the ascetics, and even superior to men-of-knowledge (mere scholars); he is also superior to men-of-action; therefore (you strive to) be a YOGI, O Arjuna.
Verse #47
योगिनामपि सर्वेषां मद्गतेन अन्तरात्मना |
श्रद्धावान् भजते यः मां स |
मे युक्ततमः मतः ॐ |
तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे |
आत्मसंयमयोगः नाम षष्ठः अध्यायः ||
yogināmapi sarveṣāṃ madgatena antarātmanā | śraddhāvān bhajate yaḥ māṃ sa | me yuktatamaḥ mataḥ oṃ | tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde | ātmasaṃyamayogaḥ nāma ṣaṣṭhaḥ adhyāyaḥ ||
yoginamapi sarvesa madgatena antaratmana | sraddhavan bhajate ya ma sa | me yuktatama mata o | tatsaditi srimadbhagavadgitasupanisatsu brahmavidyaya yogasastre sriksnarjunasavade | atmasayamayoga nama sastha adhyaya ||
And among all YOGIS, he who, full of faith, with his inner-self merged in Me, worships Me, is, according to Me, the most devout.<br><br>Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixth discourse entitled "The Yoga of Meditation."