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Bhagavad Gita

Bhagavad Gita Chapter 6

Ma Gurupriya

  • Bhagavad Gita Chapter 6

    Ma Gurupriya

श्रीभगवानुवाच।

अनाश्रित: कर्मफलं कार्यं कर्म करोति य: ।
स सन्न्यासी च योगी च न निरग्निर्न चाक्रिय:  ॥

śrī bhagavān-uvāca
anāśrita: karma-phalaṃ kāryaṃ karma karoti ya:
sa sannyāsī ca yogī ca na niragnir-na cākriya: – 6.1

Lord Krishna said: Whoever does whatever is needed from time to time, without depending on the mind’s sukha-du:kha creations (karma-phala), verily is a sannyāsin and yogi – not one abandoning rituals or activities.

यं सन्न्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।
न ह्यसन्न्यस्तसङ्कल्पो योगी भवति कश्चन  ॥

yaṃ sannyāsam-iti prāhur-yogaṃ taṃ viddhi pāṇḍava
na hy-asannyasta-saṅkalpo yogī bhavati kaścana – 6.2

Whatever people speak of as renunciation, know it to be verily yoga, O son of Pandu. For, without forsaking saṅkalpas (desires and desire-born deliberations), none ever becomes a yogi.

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।
योगारूढस्य तस्यैव शम: कारणमुच्यते  ॥

ārurukṣor-muner-yogaṃ karma kāraṇam-ucyate
yogārūḍhasya tasyaiva śama: kāraṇam-ucyate – 6.3

For one aspiring to ascend the pedestal of yoga, actional involvement is the means, cause. As he reaches that pedestal, withdrawal becomes the right step.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।
सर्वसङ्कल्पसन्न्यासी योगारूढस्तदोच्यते  ॥

yadā hi nendriyārtheṣu na karmasvanuṣajjate
sarva-saṅkalpa-sannyāsī yogārūḍhas-tadocyate – 6.4

When one has no clinging to sensory objects as well as activities, and has renounced all kinds of expectations and imaginations, he is said to have climbed the pedestal of yoga (Yogārūḍha).

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन:  ॥

uddhared-ātmanātmānaṃ nātmānam-avasādayet
ātmaiva hy-ātmano bandhur-ātmaiva ripur-ātmana: – 6.5

Elevate yourself by your own intrinsic power. Do not enervate or degrade yourself. One’s own self alone is one’s friend, and equally one’s enemy.

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जित: ।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्  ॥

bandhur-ātmātmanas-tasya yenātmaivātmanā jita:
anātmanas-tu śatrutve vartetātmaiva śatruvat – 6.6

For one who has become master of himself by inner orientation, his self is a friend. But for one lacking in inner enrichment, his own self will stand as his enemy.

जितात्मन: प्रशान्तस्य परमात्मा समाहित: ।
शीतोष्णसुखदु:खेषु तथा मानापमानयो: ॥

jitātmana: praśāntasya paramātmā samāhita:
śītoṣṇa-sukha-du:kheṣu tathā mānāpamānayo: – 6.7

One who has attained the peace of self-mastery, remains steady in the supreme Self, in the midst of sukha-du:khas which are like cold and heat, as well as in honour and dishonour.

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रिय: ।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चन:  ॥

jñāna-vijñāna-tṛptātmā kūṭastho vijitendriya:
yukta ity-ucyate yogī sama-loṣṭāśma-kāñcana: – 6.8

The yogi, who is content with knowledge and realization, unshakeable like the blacksmith’s anvil, whose senses are under control, and who looks at a lump of earth, a stone and gold with equal vision, is called spiritually integrated.

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते  ॥

suhṛn-mitrāry-udāsīna-madhyastha-dveṣya-bandhuṣu
sādhuṣv-api ca pāpeṣu sama-buddhir-viśiṣyate – 6.9

He who looks equally at benefactors, friends, enemies, neutrals, mediators, haters, relatives, the holy and the unholy (the saint and the sinner), verily excels.

योगी युञ्जीत सततमात्मानं रहसि स्थित: ।
एकाकी यतचित्तात्मा निराशीरपरिग्रह:  ॥

yogī yuñjīta satatam-ātmānaṃ rahasi sthita:
ekākī yata-cittātmā nirāśīr-aparigraha: – 6.10

The yoga practitioner should sit in seclusion, collect his mind and senses, and engage always in inner practice. He must do it alone, restraining his mind and intelligence, relinquishing all his desires, not receiving any gift from anyone for his livelihood.

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मन: ।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्  ॥

śucau deśe pratiṣṭhāpya sthiram-āsanam-ātmana:
nāty-ucchritaṃ nāti-nīcaṃ cailājina-kuśottaram – 6.11

In a clean spot, prepare a stable seat for yourself, neither too high nor low, spreading kuśa grass, a deer skin and a cloth, one over the other.

तत्रैकाग्रं मन: कृत्वा यतचित्तेन्द्रियक्रिय: ।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये  ॥

tatraikāgraṃ mana: kṛtvā yata-cittendriya-kriya:
upaviśyāsane yuñjyād-yogam-ātma-viśuddhaye – 6.12

There, making the mind sufficiently attuned, restraining the activities of the inner faculties and senses, let him sit on the āsana and apply himself to yoga for purifying his being.

समं कायशिरोग्रीवं धारयन्नचलं स्थिर: ।
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्  ॥

samaṃ kāya-śiro-grīvaṃ dhārayannacalaṃ sthira:
samprekṣya nāsikāgraṃ svaṃ diśaś-cānavalokayan – 6.13

Keeping the trunk, neck and head erect and still, looking at the tip of the nose between the eye-brows, and not looking here and there at any direction at all –

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थित: ।
मन: संयम्य मच्चित्तो युक्त आसीत मत्पर:  ॥

praśāntātmā vigata-bhīr-brahmacāri-vrate sthita:
mana: saṃyamya maccitto yukta āsīta mat-para: – 6.14

With a placid disposition, rising above fear, established in celibacy, with mind restrained, devoted to Me (the Guru), let him strive for yoga regarding Me as the Supreme.

युञ्जन्नेवं सदात्मानं योगी नियतमानस: ।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति  ॥

yuñjann-evaṃ sadātmānaṃ yogī niyata-mānasa:
śāntiṃ nirvāṇa-paramāṃ mat-saṃsthām-adhigacchati – 6.15

Thus, the yoga practitioner, with sufficient mind restraint, constantly striving to spiritually unite himself, attains to the quietude of nirvāṇa, redemption, and attains my state.

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नत: ।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन  ॥

nāty-aśnatas-tu yogo’sti na caikāntam-anaśnata:
na cāti-svapna-śīlasya jāgrato naiva cārjuna – 6.16

The yoga will be of no avail to one, O Arjuna, who eats excessively or takes to starving and fasting; or to one who unduly sleeps or keeps awake.

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।
युक्तस्वप्नावबोधस्य योगो भवति दु:खहा  ॥

yuktāhāra-vihārasya yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya yogo bhavati du:khahā – 6.17

Yoga redresses grief for one who is moderate in his food habit and recreation, moderate in his activity and rest, moderate in sleeping and waking.

यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।
नि:स्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा  ॥

yadā viniyataṃ cittam-ātmany-evāvatiṣṭhate
ni:spṛha: sarva-kāmebhyo yukta ity-ucyate tadā – 6.18

When the well-restrained mind dwells comfortably in the Self, becoming indifferent to all desires, then the yogic practitioner is said to be integrated in yoga.

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मन:  ॥

yathā dīpo nivātastho neṅgate sopamā smṛtā
yogino yata-cittasya yuñjato yogam-ātmana: – 6.19

Just as the flame of a lamp placed in a windless place does not flicker, so too the disciplined mind of one practising yoga, remains firm, still and poised.

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति  ॥

yatroparamate cittaṃ niruddhaṃ yoga-sevayā
yatra caivātmanātmānaṃ paśyann-ātmani tuṣyati – 6.20

Where the mind becomes sublimated and still by yoga-pursuit, where seeing the Self in and by the self the yogi becomes fully content, and realizes the ultimate bliss unreachable to the senses but graspable by the intelligence, and wherein established, the yogi does not verily drift or swerve from the truth.

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वत:  ॥

sukham-ātyantikaṃ yat-tad-buddhi-grāhyam-atīndriyam
vetti yatra na caivāyaṃ sthitaś-calati tattvata: – 6.21

Where the mind becomes sublimated and still by yoga-pursuit, where seeing the Self in and by the self the yogi becomes fully content, and realizes the ultimate bliss unreachable to the senses but graspable by the intelligence, and wherein established, the yogi does not verily drift or swerve from the truth.

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: ।
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते  ॥

yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tata:
yasmin-sthito na du:khena guruṇāpi vicālyate – 6.22

Having gained which, one considers nothing else as superior to it; established in which, one is not perturbed by even the most severe affliction.

तं विद्याद्दु:खसंयोगवियोगं योगसंज्ञितम् ।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा  ॥

taṃ vidyād-du:kha-saṃyoga-viyogaṃ yoga-sañjñitam
sa niścayena yoktavyo yogo’nirviṇṇa-cetasā – 6.23

Know that to be yoga, inner spiritual communion, which is free from the touch of grief. With unswerving resolve, with a mind unsmitten by dejection, such yoga has to be pursued.

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत: ।
मनसैवेन्द्रियग्रामं विनियम्य समन्तत:  ॥

saṅkalpa-prabhavān-kāmāṃs-tyaktvā sarvān-aśeṣata:
manasaivendriya-grāmaṃ viniyamya samantata: – 6.24

Renouncing completely all desires arising from worldly thoughts and imaginations, restraining by mind itself the senses from all the surrounding impacts –

शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत्  ॥

śanai: śanair-uparamed-buddhyā dhṛti-gṛhītayā
ātma-saṃsthaṃ mana: kṛtvā na kiñcid-api cintayet – 6.25

Gradually and steadily with close attention, withdraw yourself by employing diligently the intelligence controlled by the will. Once the mind becomes self-ward and finally self-settled, do not think at all. (All thinking and willing must come to a stop.)

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्  ॥

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

Restrain the desultory mind as and when it issues forth; bring it back again and again to make it fixed on the Self.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्  ॥

praśānta-manasaṃ hy-enaṃ yoginaṃ sukham-uttamam
upaiti śānta-rajasaṃ brahma-bhūtam-akalmaṣam – 6.27

To this yogi, whose mind has become quietened and in whom the rājasa propensities (desires) have attenuated, dawn the comfort and contentment arising from the taintless Brahman.

युञ्जन्नेवं सदात्मानं योगी विगतकल्मष: ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते  ॥

yuñjann-evaṃ sadātmānaṃ yogī vigata-kalmaṣa:
sukhena brahma-saṃsparśam-atyantaṃ sukham-aśnute – 6.28

Remaining thus steadily and steadfastly connected to the Soul, the yogi becomes totally blemish-free. He comfortably enjoys the ceaseless comprehensive delight arising from Brāhmic communion.

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन:  ॥

sarva-bhūtastham-ātmānaṃ sarva-bhūtāni cātmani
īkṣate yoga-yuktātmā sarvatra sama-darśana: – 6.29

He who has gained yogic integration with equal vision everywhere, perceives the Self as abiding in all beings, and all beings as dwelling in the Self.

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

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

He who sees Me, the supreme Reality, everywhere, and everything in the supreme Reality, never loses the Supreme nor is he lost to the Supreme.

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थित: ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते  ॥

sarva-bhūta-sthitaṃ yo māṃ bhajaty-ekatvam-āsthita:
sarvathā vartamāno’pi sa yogī mayi vartate – 6.31

He who worships (knows) Me, the Supreme, as the One established in all beings, all forms of existence and expression, verily resides in Me, no matter whatever he does and in whichever manner he lives.

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।
सुखं वा यदि वा दु:खं स योगी परमो मत:  ॥

ātmaupamyena sarvatra samaṃ paśyati yo’rjuna
sukhaṃ vā yadi vā du:khaṃ sa yogī paramo mata: – 6.32

The yogi, who perceives the same Self everywhere, whether it is a pleasant (sukha) or an unpleasant (du:kha) situation, is considered the best and highest.

अर्जुन उवाच।

योऽयं योगस्त्वया प्रोक्त: साम्येन मधुसूदन ।
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम्  ॥

arjuna uvāca
yo’yaṃ yogas-tvayā prokta: sāmyena madhusūdana
etasyāhaṃ na paśyāmi cañcalatvāt-sthitiṃ sthirām – 6.33

Arjuna said: O Madhusūdana, the yoga you have described is in the nature of ‘evenness’. I am not able to see its stability and prevalence because of my mind’s restlessness.

चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्  ॥

cañcalaṃ hi mana: kṛṣṇa pramāthi balavad-dṛḍham
tasyāhaṃ nigrahaṃ manye vāyor-iva suduṣkaram – 6.34

The mind, O Krishna, is given to swinging and swerving. It is turbulent, very powerful too. To bring it under control or moderation is like restraining the wind.

श्रीभगवानुवाच।

असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते  ॥

śrī bhagavān-uvāca
asaṃśayaṃ mahābāho mano durnigrahaṃ calam
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate – 6.35

Lord Krishna said: True, O mighty-armed, it is very difficult to control the mind. Mind, by nature, is extremely restless. But, with the right practice coupled with dispassion, any mind can be restrained and sublimated.

असंयतात्मना योगो दुष्प्राप इति मे मति: ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायत:  ॥

asaṃyatātmanā yogo duṣprāpa iti me mati:
vaśyātmanā tu yatatā śakyo’vāptum-upāyata: – 6.36

For one without restraint and refinement, sāmya-yoga is hard to achieve. But for one with self-control, it can be attained by proper effort and discrimination.

अर्जुन उवाच।

अयति: श्रद्धयोपेतो योगाच्चलितमानस: ।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति  ॥

arjuna uvāca
ayati: śraddhayopeto yogāccalita-mānasa:
aprāpya yoga-saṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati – 6.37

In spite of having faith, if one is not able to control his mind from wandering, and fails to attain yoga, O Krishna, what will be his fate?

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मण: पथि  ॥

kaccinnobhaya-vibhraṣṭaś-chinnābhram-iva naśyati
apratiṣṭho mahābāho vimūḍho brahmaṇa: pathi – 6.38

Losing both (the erstwhile ritualistic path and its promises, as also the new yogic path and its reward), will he not, like clouds blown off by the wind, be driven to destruction, deluded in the path of Brahman?

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषत: ।
त्वदन्य: संशयस्यास्य छेत्ता न ह्युपपद्यते  ॥

etan-me saṃśayaṃ kṛṣṇa chettum-arhasy-aśeṣata:
tvad-anya: saṃśayasyāsya chettā na hy-upapadyate – 6.39

This indeed is my doubt, O Krishna, you have to dispel completely. None besides you is there to dispel this doubt of mine.

श्रीभगवानुवाच।

पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति  ॥

śrī bhagavān-uvāca
pārtha naiveha nāmutra vināśas-tasya vidyate
na hi kalyāṇa-kṛt-kaścid-durgatiṃ tāta gacchati – 6.40

Lord Krishna said: O son of Kunti, neither here on earth nor in the higher worlds, can there be destruction for him. One intending to do good (set on the auspicious path), will never meet an adverse plight. (Such is the spiritual law.)

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वती: समा: ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते  ॥

prāpya puṇya-kṛtāṃ lokān-uṣitvā śāśvatī: samā:
śucīnāṃ śrīmatāṃ gehe yoga-bhraṣṭo’bhijāyate – 6.41

After getting into the higher worlds reserved for those of virtuous deeds, and living there for indefinitely long years, the one fallen from yoga-pursuit comes back to be born in clean, cultured and prosperous homes.

अथवा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्  ॥

athavā yoginām-eva kule bhavati dhīmatām
etadd-hi durlabhataraṃ loke janma yad-īdṛśam – 6.42

Or else he will be born in the lineage of spiritual seekers and yogis, who are intelligent and keen in their thinking and pursuit. This kind of birth is still rarer in the world.

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।
यतते च ततो भूय: संसिद्धौ कुरुनन्दन  ॥

tatra taṃ buddhi-saṃyogaṃ labhate paurva-dehikam
yatate ca tato bhūya: saṃsiddhau kuru-nandana – 6.43

There, O delighter of the Kuru dynasty, he imbibes the yoga-oriented intelligence begotten in the previous embodiment, and strives again for perfection from where he had left his pursuit.

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि स: ।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते  ॥

pūrvābhyāsena tenaiva hriyate hy-avaśo’pi sa:
jijñāsur-api yogasya śabda-brahmātivartate – 6.44

He is irresistibly drawn by the practice he had pursued earlier. Even an enquirer of the science of yoga rises above the ken of Vedic rituals and their promises.

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिष: ।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम्  ॥

prayatnād-yatamānas-tu yogī saṃśuddha-kilbiṣa:
aneka-janma-saṃsiddhas-tato yāti parāṃ gatim – 6.45

The yogic seeker, by dint of his untiring assiduous efforts, washes away all his blemishes and becomes pure. Thus by the perfection gained over many lives, he attains the supreme goal.

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिक: ।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन  ॥

tapasvibhyo’dhiko yogī jñānibhyo’pi mato’dhika:
karmibhyaś-cādhiko yogī tasmād-yogī bhavārjuna – 6.46

A Yogi is superior to ascetics; he is above Vedic scholars. He also is superior to the ritualists. Therefore, Arjuna, be a Yogi.

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।
श्रद्धावान्भजते यो मां स मे युक्ततमो मत: ॥

yoginām-api sarveṣāṃ mad-gatenāntarātmanā
śraddhāvān-bhajate yo māṃ sa me yuktatamo mata: – 6.47

Of all the yogis, he who with his heart dissolved into Me (the Supreme), worships Me with sufficient devoutness, I consider him to be the most united with Me.

ओं तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे ध्यानयोगो नाम षष्ठोऽध्याय:।

oṃ tat-sad-iti śrīmad-bhagavad-gītāsūpaniṣatsu brahma-vidyāyāṃ yoga-śāstre śrīkṛṣṇārjuna-saṃvāde dhyāna-yogo nāma ṣaṣṭho’dhyāya:

Om – the symbol of Brahman, tat – that singular Reality (Brahman), sat – the ever abiding presence (Brahman).

Thus ends the sixth chapter entitled Dhyāna Yoga, during the Srikrishna-Arjuna dialogue in Śrīmad Bhagavad Gita, constituting Yoga-śāstra, which falls within Brahmavidya as presented in the Vedic Upanishads.

 

Bhagavad Gita

Bhagavad Gita Chapter 6

Ma Gurupriya

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