06.028
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Blessed Lord spoke:
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः। स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥६-२८-१॥
anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ। sa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ ॥6-28-1॥
[अनाश्रितः (anāśritaḥ) - without dependence; कर्मफलं (karmaphalaṃ) - fruit of action; कार्यं (kāryaṃ) - duty; कर्म (karma) - action; करोति (karoti) - performs; यः (yaḥ) - who; स (sa) - he; संन्यासी (saṃnyāsī) - renunciant; च (ca) - and; योगी (yogī) - yogi; च (ca) - and; न (na) - not; निरग्निः (niragniḥ) - without fire; न (na) - not; च (ca) - and; अक्रियः (akriyaḥ) - without action;]
(He who performs his duty without dependence on the fruit of action, he is a renunciant and a yogi, not one without fire and without action.)
A true renunciant and yogi is one who performs his duties without attachment to the results, not merely one who has renounced fire rituals or is inactive.
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव। न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥६-२८-२॥
yaṁ saṁnyāsamiti prāhuryogaṁ taṁ viddhi pāṇḍava। na hyasaṁnyastasaṅkalpo yogī bhavati kaścana ॥6-28-2॥
[यं (yaṁ) - which; संन्यासम् (saṁnyāsam) - renunciation; इति (iti) - thus; प्राहुः (prāhuḥ) - they say; योगम् (yogam) - yoga; तं (taṁ) - that; विद्धि (viddhi) - know; पाण्डव (pāṇḍava) - O son of Pandu; न (na) - not; हि (hi) - indeed; असंन्यस्तसङ्कल्पः (asaṁnyastasaṅkalpaḥ) - without renouncing desires; योगी (yogī) - a yogi; भवति (bhavati) - becomes; कश्चन (kaścana) - anyone;]
(Which they call renunciation, know that to be yoga, O son of Pandu. For without renouncing desires, no one becomes a yogi.)
The state which is called renunciation, understand that as yoga, O Pandava. Without giving up desires, no one can become a true yogi.
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते। योगारूढस्य तस्यैव शमः कारणमुच्यते ॥६-२८-३॥
ārurukṣor muner yogaṃ karma kāraṇam ucyate। yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate ॥6-28-3॥
[आरुरुक्षोः (ārurukṣoḥ) - of one who desires to ascend; मुनेः (muneḥ) - of the sage; योगं (yogaṃ) - yoga; कर्म (karma) - action; कारणम् (kāraṇam) - cause; उच्यते (ucyate) - is said; योगारूढस्य (yogārūḍhasya) - of one who has attained yoga; तस्य (tasya) - his; एव (eva) - only; शमः (śamaḥ) - tranquility; कारणम् (kāraṇam) - cause; उच्यते (ucyate) - is said;]
(For one who desires to ascend, action is said to be the means; for one who has attained yoga, tranquility alone is said to be the means.)
For the sage who wishes to ascend in yoga, action is the means. However, for one who has already attained yoga, tranquility is the sole means.
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते। सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥६-२८-४॥
yadā hi nendriyārtheṣu na karmasvanuṣajjate। sarvasaṅkalpasaṃnyāsī yogārūḍhastadocyate ॥6-28-4॥
[यदा (yadā) - when; हि (hi) - indeed; न (na) - not; इन्द्रियार्थेषु (indriyārtheṣu) - in sense objects; कर्मसु (karmasu) - in actions; अनुषज्जते (anuṣajjate) - attaches; सर्व (sarva) - all; सङ्कल्प (saṅkalpa) - desires; संन्यासी (saṃnyāsī) - renouncer; योगारूढः (yogārūḍhaḥ) - one who is elevated in yoga; तदा (tadā) - then; उच्यते (ucyate) - is said;]
(When indeed one is not attached to sense objects and actions, and is a renouncer of all desires, then one is said to be elevated in yoga.)
When one is not attached to sensory objects or actions and has renounced all desires, then such a person is considered to have attained the state of yoga.
उद्धरेदात्मनात्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥६-२८-५॥
uddhared ātmanātmānaṁ nātmānam avasādayet। ātmaiva hy ātmano bandhuraatmaiva ripurātmanaḥ ॥6-28-5॥
[उद्धरेत् (uddharet) - should uplift; आत्मना (ātmanā) - by oneself; आत्मानम् (ātmānam) - oneself; न (na) - not; आत्मानम् (ātmānam) - oneself; अवसादयेत् (avasādayet) - should degrade; आत्मा (ātmā) - self; एव (eva) - indeed; हि (hi) - for; आत्मनः (ātmanaḥ) - of oneself; बन्धुः (bandhuḥ) - friend; आत्मा (ātmā) - self; एव (eva) - indeed; रिपुः (ripuḥ) - enemy; आत्मनः (ātmanah) - of oneself;]
(One should uplift oneself by oneself and should not degrade oneself. For the self is indeed the friend of oneself, and the self is indeed the enemy of oneself.)
One must elevate, not degrade, oneself by one's own efforts. For the self is one's own friend as well as one's own enemy.
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥६-२८-६॥
bandhurātmātmanastasya yenātmaivātmanā jitaḥ। anātmanastu śatrutve vartetātmaiva śatruvat ॥6-28-6॥
[बन्धुः (bandhuḥ) - friend; आत्मा (ātmā) - self; आत्मनः (ātmanaḥ) - of the self; तस्य (tasya) - of him; येन (yena) - by whom; आत्मा (ātmā) - self; एव (eva) - indeed; आत्मना (ātmanā) - by the self; जितः (jitaḥ) - conquered; अनात्मनः (anātmanaḥ) - of one without self-control; तु (tu) - but; शत्रुत्वे (śatrutve) - in enmity; वर्तेत (varteta) - remains; आत्मा (ātmā) - self; एव (eva) - indeed; शत्रुवत् (śatruvat) - like an enemy;]
(The self is a friend of the self for him who has conquered himself by the self; but for one who is not self-controlled, the self remains like an enemy.)
For one who has mastered himself, the self acts as a friend. However, for one who lacks self-control, the self behaves like an enemy.
जितात्मनः प्रशान्तस्य परमात्मा समाहितः। शीतोष्णसुखदुःखेषु तथा मानावमानयोः ॥६-२८-७॥
jitātmanaḥ praśāntasya paramātmā samāhitaḥ। śītoṣṇasukhaduḥkheṣu tathā mānāvamānayoḥ ॥6-28-7॥
[जितात्मनः (jitātmanaḥ) - of one who has conquered the mind; प्रशान्तस्य (praśāntasya) - of the peaceful; परमात्मा (paramātmā) - the Supreme Soul; समाहितः (samāhitaḥ) - is perfectly situated; शीत (śīta) - cold; उष्ण (uṣṇa) - heat; सुख (sukha) - happiness; दुःखेषु (duḥkheṣu) - in distress; तथा (tathā) - also; मान (māna) - in honor; अवमानयोः (avamānayoḥ) - and dishonor;]
(The Supreme Soul is perfectly situated for one who has conquered the mind and is peaceful, in cold, heat, happiness, distress, as well as in honor and dishonor.)
For one who has mastered the mind and is serene, the Supreme Soul is well-established, remaining balanced in cold and heat, pleasure and pain, as well as in honor and dishonor.
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥६-२८-८॥
jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ। yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ ॥6-28-8॥
[ज्ञान (jñāna) - knowledge; विज्ञान (vijñāna) - wisdom; तृप्त (tṛpta) - satisfied; आत्मा (ātmā) - soul; कूटस्थः (kūṭasthaḥ) - steadfast; विजितेन्द्रियः (vijitendriyaḥ) - one who has conquered the senses; युक्तः (yuktaḥ) - united; इति (iti) - thus; उच्यते (ucyate) - is called; योगी (yogī) - a yogi; सम (sama) - equal; लोष्ठ (loṣṭha) - clod; अश्म (aśma) - stone; काञ्चनः (kāñcanaḥ) - gold;]
(The soul satisfied with knowledge and wisdom, steadfast, having conquered the senses, is called a yogi, who is united and sees a clod, stone, and gold as equal.)
A yogi, whose soul is content with knowledge and wisdom, who is steadfast and has conquered his senses, is said to be united, viewing a clod, stone, and gold as the same.
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु। साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥६-२८-९॥
suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu। sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate ॥6-28-9॥
[सुहृत् (suhṛt) - friend; मित्र (mitra) - companion; अरि (ari) - enemy; उदासीन (udāsīna) - neutral; मध्यस्थ (madhyastha) - mediator; द्वेष्य (dveṣya) - hateful; बन्धुषु (bandhuṣu) - among relatives; साधुषु (sādhuṣu) - among the virtuous; अपि (api) - even; च (ca) - and; पापेषु (pāpeṣu) - among the sinful; समबुद्धिः (samabuddhiḥ) - equal-minded; विशिष्यते (viśiṣyate) - is distinguished;]
(One who is equal-minded among friends, companions, enemies, neutrals, mediators, the hateful, relatives, the virtuous, and even the sinful is distinguished.)
A person who maintains an equal mind towards friends, companions, enemies, neutrals, mediators, those who are hateful, relatives, the virtuous, and even the sinful, stands out as exceptional.
योगी युञ्जीत सततमात्मानं रहसि स्थितः। एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥६-२८-१०॥
yogī yuñjīta satatam ātmānaṃ rahasi sthitaḥ। ekākī yatacittātmā nirāśīraparigrahaḥ ॥6-28-10॥
[योगी (yogī) - a yogi; युञ्जीत (yuñjīta) - should unite; सततम् (satatam) - constantly; आत्मानम् (ātmānam) - the self; रहसि (rahasi) - in solitude; स्थितः (sthitaḥ) - situated; एकाकी (ekākī) - alone; यतचित्तात्मा (yatacittātmā) - with controlled mind and self; निराशीः (nirāśīḥ) - without desires; अपरिग्रहः (aparigrahaḥ) - without possessions;]
(A yogi should constantly unite the self in solitude, situated alone, with controlled mind and self, without desires and without possessions.)
A yogi should constantly engage in meditation, remaining in solitude, alone, with a controlled mind and self, free from desires and possessions.
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः। नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥६-२८-११॥
śucau deśe pratiṣṭhāpya sthiram-āsanam-ātmanaḥ। nātyucchritaṃ nātinīcaṃ cailājinakuśottaram ॥6-28-11॥
[शुचौ (śucau) - in a clean; देशे (deśe) - place; प्रतिष्ठाप्य (pratiṣṭhāpya) - having established; स्थिरम् (sthiram) - firm; आसनम् (āsanam) - seat; आत्मनः (ātmanaḥ) - of one's own; न (na) - not; अत्युच्छ्रितम् (atyucchritam) - too high; न (na) - not; अतिनीचम् (atinīcam) - too low; च (ca) - and; ऐल (aila) - cloth; अजिन (ajina) - deer skin; कुश (kuśa) - kusha grass; उत्तरम् (uttaram) - upper;]
(In a clean place, having established a firm seat of one's own, not too high, not too low, with cloth, deer skin, and kusha grass on top.)
In a clean place, one should establish a firm seat of their own, which is neither too high nor too low, and should be covered with cloth, deer skin, and kusha grass.
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः। उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥६-२८-१२॥
tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ। upaviśyāsane yuñjyādyogamātmaviśuddhaye ॥6-28-12॥
[तत्र (tatra) - there; एकाग्रं (ekāgram) - one-pointed; मनः (manaḥ) - mind; कृत्वा (kṛtvā) - having made; यतचित्तेन्द्रियक्रियः (yatacittendriyakriyaḥ) - controlled in mind and senses; उपविश्य (upaviśya) - having seated; आसने (āsane) - on the seat; युञ्ज्यात् (yuñjyāt) - should practice; योगम् (yogam) - yoga; आत्मविशुद्धये (ātmaviśuddhaye) - for self-purification;]
(There, having made the mind one-pointed, with controlled mind and senses, having seated on the seat, one should practice yoga for self-purification.)
There, with a focused mind and controlled senses, one should sit on the seat and practice yoga for self-purification.
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः। सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥६-२८-१३॥
samaṁ kāyaśirogrīvaṁ dhārayannacalaṁ sthiraḥ। samprekṣya nāsikāgraṁ svaṁ diśaścānavalokayan ॥6-28-13॥
[समम् (samam) - equally; काय-शिरः-ग्रीवम् (kāya-śiraḥ-grīvam) - body-head-neck; धारयन् (dhārayan) - holding; अचलम् (acalam) - steady; स्थिरः (sthiraḥ) - firm; सम्प्रेक्ष्य (samprekṣya) - looking; नासिकाग्रम् (nāsikāgram) - tip of the nose; स्वम् (svam) - own; दिशः (diśaḥ) - directions; च (ca) - and; अनवलोकयन् (anavalokayan) - not looking;]
(Holding the body, head, and neck straight and firm, looking at the tip of his own nose, not looking in other directions.)
One should hold the body, head, and neck erect and still, gaze steadily at the tip of the nose, and not look around in other directions.
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः। मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥६-२८-१४॥
praśāntātmā vigatabhīrbrahmacārivrate sthitaḥ। manaḥ saṃyamya maccitto yukta āsīta matparaḥ ॥6-28-14॥
[प्रशान्तात्मा (praśāntātmā) - one with a peaceful mind; विगतभीः (vigatabhīḥ) - free from fear; ब्रह्मचारिव्रते (brahmacārivrate) - in the vow of celibacy; स्थितः (sthitaḥ) - situated; मनः (manaḥ) - mind; संयम्य (saṃyamya) - having controlled; मच्चित्तः (maccittaḥ) - with mind fixed on Me; युक्तः (yuktaḥ) - engaged; आसीत (āsīta) - should be; मत्परः (matparaḥ) - devoted to Me;]
(One with a peaceful mind, free from fear, situated in the vow of celibacy, having controlled the mind, with mind fixed on Me, engaged, should be devoted to Me.)
The one who has a peaceful mind, is fearless, follows the vow of celibacy, controls the mind, focuses on Me, and is engaged in devotion, should be dedicated to Me.
युञ्जन्नेवं सदात्मानं योगी नियतमानसः। शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥६-२८-१५॥
yuñjannevaṃ sadātmānaṃ yogī niyatamānasaḥ। śāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigacchati ॥6-28-15॥
[युञ्जन् (yuñjan) - engaging; एवं (evaṃ) - thus; सदा (sadā) - always; आत्मानं (ātmānaṃ) - self; योगी (yogī) - yogi; नियतमानसः (niyatamānasaḥ) - with controlled mind; शान्तिं (śāntiṃ) - peace; निर्वाण (nirvāṇa) - liberation; परमां (paramāṃ) - supreme; मत्संस्थाम् (matsaṃsthām) - in Me; अधिगच्छति (adhigacchati) - attains;]
(Engaging thus always the self, the yogi with controlled mind attains peace, the supreme liberation, established in Me.)
By constantly engaging the self in this manner, the yogi with a disciplined mind attains peace, which is the supreme state of liberation, and is established in Me.
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः। न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥६-२८-१६॥
nātyaśnatastu yogo'sti na caikāntamanaśnataḥ। na cātisvapnaśīlasya jāgrato naiva cārjuna ॥6-28-16॥
[न (na) - not; अत्यश्नतः (aty-aśnataḥ) - of one who eats too much; तु (tu) - but; योगः (yogaḥ) - yoga; अस्ति (asti) - is; न (na) - not; च (ca) - and; एकान्तम् (ekāntam) - complete; अनश्नतः (anaśnataḥ) - of one who does not eat; न (na) - not; च (ca) - and; अतिस्वप्नशीलस्य (ati-svapna-śīlasya) - of one who sleeps too much; जाग्रतः (jāgrataḥ) - of one who keeps awake; न (na) - not; एव (eva) - certainly; च (ca) - and; अर्जुन (arjuna) - O Arjuna;]
(There is no yoga for one who eats too much or for one who does not eat at all, nor for one who sleeps too much or for one who stays awake, O Arjuna.)
O Arjuna, yoga is not possible for those who eat too much or too little, nor for those who sleep too much or too little.
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु। युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥६-२८-१७॥
yuktāhāravihārasya yuktaceṣṭasya karmasu। yuktasvapnāvabodhasya yogo bhavati duḥkhahā ॥6-28-17॥
[युक्त (yukta) - moderate; आहार (āhāra) - food; विहारस्य (vihārasya) - recreation; युक्त (yukta) - moderate; चेष्टस्य (ceṣṭasya) - of activities; कर्मसु (karmasu) - in actions; युक्त (yukta) - moderate; स्वप्न (svapna) - sleep; अवबोधस्य (avabodhasya) - wakefulness; योगः (yogaḥ) - yoga; भवति (bhavati) - becomes; दुःखहा (duḥkhahā) - destroyer of pain;]
(Yoga becomes the destroyer of pain for one who is moderate in food, recreation, activities, sleep, and wakefulness.)
For one who is balanced in eating, recreation, working, sleeping, and waking, yoga becomes the path to dispel sorrow.
यदा विनियतं चित्तमात्मन्येवावतिष्ठते। निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥६-२८-१८॥
yadā viniyataṃ cittamātmanyevāvatiṣṭhate। niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā ॥6-28-18॥
[यदा (yadā) - when; विनियतं (viniyatam) - controlled; चित्तम् (cittam) - mind; आत्मनि (ātmani) - in the self; एव (eva) - only; अवतिṣ्ठते (avatiṣṭhate) - remains; निःस्पृहः (niḥspṛhaḥ) - free from desire; सर्वकामेभ्यः (sarvakāmebhyaḥ) - from all desires; युक्तः (yuktaḥ) - united; इति (iti) - thus; उच्यते (ucyate) - is said; तदा (tadā) - then;]
(When the controlled mind remains only in the self, free from all desires, then it is said to be united.)
"When one's mind is fully controlled and remains steadfast in the self, free from all desires, then one is said to be in perfect union."
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥६-२८-१९॥
yathā dīpo nivātastho neṅgate sopamā smṛtā। yogino yatacittasya yuñjato yogamātmanaḥ ॥6-28-19॥
[यथा (yathā) - just as; दीपः (dīpaḥ) - a lamp; निवातस्थः (nivātasthaḥ) - placed in a windless place; न (na) - does not; इङ्गते (iṅgate) - flicker; सा (sā) - that; उपमा (upamā) - analogy; स्मृता (smṛtā) - is considered; योगिनः (yoginaḥ) - of the yogi; यतचित्तस्य (yatacittasya) - whose mind is controlled; युञ्जतः (yuñjataḥ) - constantly engaged in; योगम् (yogam) - meditation; आत्मनः (ātmanaḥ) - on the self;]
(Just as a lamp in a windless place does not flicker, this is the analogy considered for the yogi whose mind is controlled, constantly engaged in meditation on the self.)
"Just as a lamp in a windless place remains steady, so is the mind of the yogi who is absorbed in meditation on the self."
यत्रोपरमते चित्तं निरुद्धं योगसेवया। यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥६-२८-२०॥
yatroparamate cittaṁ niruddhaṁ yogasevayā। yatra caivātmanātmānaṁ paśyannātmani tuṣyati ॥6-28-20॥
[यत्र (yatra) - where; उपरमते (uparamate) - ceases; चित्तं (cittaṁ) - mind; निरुद्धं (niruddhaṁ) - restrained; योगसेवया (yogasevayā) - by the practice of yoga; यत्र (yatra) - where; च (ca) - and; एव (eva) - indeed; आत्मना (ātmanā) - by the self; आत्मानं (ātmānaṁ) - the self; पश्यन् (paśyan) - seeing; आत्मनि (ātmani) - in the self; तुष्यति (tuṣyati) - is satisfied;]
(Where the mind, restrained by the practice of yoga, ceases; where seeing the self by the self, one is satisfied in the self.)
In that state where the mind is controlled through yoga practice, it comes to rest; and where one sees the self by the self and finds satisfaction within the self.
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्। वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥६-२८-२१॥
sukham ātyantikaṃ yat tad buddhi-grāhyam atīndriyam। vetti yatra na caivāyaṃ sthitaś calati tattvataḥ ॥6-28-21॥
[सुखम् (sukham) - happiness; आत्यन्तिकम् (ātyantikam) - ultimate; यत् (yat) - which; तत् (tad) - that; बुद्धि-ग्राह्यम् (buddhi-grāhyam) - intelligible; अतीन्द्रियम् (atīndriyam) - transcendental; वेत्ति (vetti) - knows; यत्र (yatra) - where; न (na) - not; च (ca) - and; एव (eva) - certainly; अयम् (ayam) - this; स्थितः (sthitaḥ) - situated; चलति (calati) - moves; तत्त्वतः (tattvataḥ) - from the truth;]
(The ultimate happiness, which is intelligible and transcendental, is known where one does not move from the truth and is certainly situated.)
The ultimate happiness, which can be grasped by the intellect and is beyond the senses, is realized where one remains steadfast and does not waver from the truth.
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः। यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥६-२८-२२॥
yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ। yasminsthito na duḥkhena guruṇāpi vicālyate ॥6-28-22॥
[यम् (yam) - which; लब्ध्वा (labdhvā) - having obtained; च (ca) - and; अपरम् (aparam) - other; लाभम् (lābham) - gain; मन्यते (manyate) - considers; न (na) - not; अधिकम् (adhikam) - greater; ततः (tataḥ) - than that; यस्मिन् (yasmin) - in which; स्थितः (sthitaḥ) - situated; न (na) - not; दुःखेन (duḥkhena) - by distress; गुरुणा (guruṇā) - by great; अपि (api) - even; विचाल्यते (vicālyate) - is shaken;]
(Having obtained which, he considers no other gain greater than that; being situated in which, he is not shaken even by great distress.)
Upon attaining this state, one does not consider any other gain superior to it. Being established in this state, one is not disturbed even by the greatest of sorrows.
तं विद्याद्दुःखसंयोगवियोगं योगसञ्ज्ञितम्। स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥६-२८-२३॥
taṁ vidyādduḥkhasaṁyogaviyogaṁ yogasañjñitam। sa niścayena yoktavyo yogo' nirviṇṇacetasā ॥6-28-23॥
[तं (taṁ) - that; विद्यात् (vidyāt) - should know; दुःख (duḥkha) - sorrow; संयोग (saṁyoga) - association; वियोगं (viyogaṁ) - disassociation; योग (yoga) - yoga; सञ्ज्ञितम् (sañjñitam) - called; सः (saḥ) - he; निश्चयेन (niścayena) - with determination; योक्तव्यः (yoktavyaḥ) - should be practiced; योगः (yogaḥ) - yoga; अनिर्विण्ण (anirviṇṇa) - without despair; चेतसा (cetasā) - with mind;]
(That which is known as yoga is the disassociation from the association with sorrow. This yoga should be practiced with determination and an undespairing mind.)
Yoga is the process of separating oneself from the bonds of sorrow. It should be practiced with firm resolve and a mind free from despair.
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः। मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥६-२८-२४॥
saṅkalpaprabhavānkāmāṃstyaktvā sarvānaśeṣataḥ। manasaivendriyagrāmaṃ viniyamya samantataḥ ॥6-28-24॥
[सङ्कल्पप्रभवान् (saṅkalpaprabhavān) - born of resolve; कामान् (kāmān) - desires; त्यक्त्वा (tyaktvā) - having abandoned; सर्वान् (sarvān) - all; अशेषतः (aśeṣataḥ) - completely; मनसा (manasā) - by the mind; एव (eva) - alone; इन्द्रियग्रामम् (indriyagrāmam) - the group of senses; विनियम्य (viniyamya) - having controlled; समन्ततः (samantataḥ) - from all sides;]
(Having abandoned all desires born of resolve completely, and having controlled the group of senses by the mind from all sides.)
By completely giving up all desires born of imagination, and by controlling all the senses with the mind from every direction, one achieves tranquility.
शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया। आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥६-२८-२५॥
śanaiḥ śanair uparamed buddhyā dhṛti-gṛhītayā। ātma-saṃsthaṃ manaḥ kṛtvā na kiñcid api cintayet ॥6-28-25॥
[शनैः (śanaiḥ) - slowly; शनैः (śanaiḥ) - slowly; उपरमेत् (uparamet) - should withdraw; बुद्ध्या (buddhyā) - by intelligence; धृति-गृहीतया (dhṛti-gṛhītayā) - with fortitude; आत्म-संस्थम् (ātma-saṃstham) - focused on the self; मनः (manaḥ) - mind; कृत्वा (kṛtvā) - having made; न (na) - not; किञ्चित् (kiñcit) - anything; अपि (api) - even; चिन्तयेत् (cintayet) - should think;]
(Slowly, slowly, one should withdraw with intelligence held by fortitude, having made the mind focused on the self, one should not think of anything else.)
Gradually, step by step, with a firm resolve, one should withdraw the mind and fix it on the self alone, without thinking of anything else.
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्। ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥६-२८-२६॥
yato yato niścarati manaścañcalamasthiram। tatastato niyamyaitadātmanyeva vaśaṃ nayet ॥6-28-26॥
[यतः (yataḥ) - from wherever; यतः (yataḥ) - from wherever; निश्चरति (niścarati) - wanders; मनः (manaḥ) - mind; चञ्चलम् (cañcalam) - flickering; अस्थिरम् (asthiram) - unsteady; ततः (tataḥ) - from there; ततः (tataḥ) - from there; नियम्य (niyamya) - restraining; एतत् (etat) - this; आत्मनि (ātmani) - in the self; एव (eva) - only; वशम् (vaśam) - control; नयेत् (nayet) - should bring;]
(From wherever the flickering and unsteady mind wanders, from there one should restrain it and bring it under control within the self.)
Wherever the restless and unsteady mind wanders, one should restrain it and bring it back under the control of the self.
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्। उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥६-२८-२७॥
praśāntamanasaṃ hy enaṃ yoginaṃ sukham uttamam। upaiti śāntarajasaṃ brahmabhūtam akalmaṣam ॥6-28-27॥
[प्रशान्तमनसं (praśāntamanasaṃ) - of tranquil mind; हि (hi) - indeed; एनम् (enam) - this; योगिनम् (yoginam) - yogi; सुखम् (sukham) - happiness; उत्तमम् (uttamam) - supreme; उपैति (upaiti) - attains; शान्तरजसं (śāntarajasaṃ) - whose passions are subdued; ब्रह्मभूतम् (brahmabhūtam) - one with Brahman; अकल्मषम् (akalmaṣam) - untainted;]
(Indeed, supreme happiness comes to this yogi of tranquil mind, whose passions are subdued, who is one with Brahman and untainted.)
The yogi, whose mind is tranquil, who has subdued passions, and who is one with Brahman, indeed attains supreme happiness, free from all impurities.
युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः। सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥६-२८-२८॥
yuñjannevaṃ sadātmānaṃ yogī vigatakalmaṣaḥ। sukhena brahmasaṃsparśamatyantaṃ sukham-aśnute ॥6-28-28॥
[युञ्जन् (yuñjan) - engaging; एवं (evaṃ) - thus; सदा (sadā) - always; आत्मानं (ātmānaṃ) - self; योगी (yogī) - yogi; विगतकल्मषः (vigatakalmaṣaḥ) - free from sin; सुखेन (sukhena) - with ease; ब्रह्मसंस्पर्शम् (brahmasaṃsparśam) - contact with Brahman; अत्यन्तं (atyantaṃ) - supreme; सुखम् (sukham) - bliss; अश्नुते (aśnute) - attains;]
(Thus, always engaging the self, the yogi, free from sin, with ease attains supreme bliss in contact with Brahman.)
The yogi, who constantly engages the self in this manner and is free from sin, effortlessly attains the ultimate bliss through union with the divine essence.
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि। ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥६-२८-२९॥
sarvabhūtastham ātmānaṃ sarvabhūtāni cātmani। īkṣate yogayuktātmā sarvatra samadarśanaḥ ॥6-28-29॥
[सर्वभूतस्थम् (sarvabhūtastham) - abiding in all beings; आत्मानम् (ātmānam) - the self; सर्वभूतानि (sarvabhūtāni) - all beings; च (ca) - and; आत्मनि (ātmani) - in the self; ईक्षते (īkṣate) - sees; योगयुक्तात्मा (yogayuktātmā) - one who is united in yoga; सर्वत्र (sarvatra) - everywhere; समदर्शनः (samadarśanaḥ) - one who sees equally;]
(The self abiding in all beings, and all beings in the self, sees one who is united in yoga, everywhere with equal vision.)
The yogi who is united with the self sees the self abiding in all beings and all beings in the self, and he sees with an equal vision everywhere.
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति। तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥६-२८-३०॥
yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati। tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati ॥6-28-30॥
[यः (yaḥ) - who; माम् (mām) - me; पश्यति (paśyati) - sees; सर्वत्र (sarvatra) - everywhere; सर्वम् (sarvam) - everything; च (ca) - and; मयि (mayi) - in me; पश्यति (paśyati) - sees; तस्य (tasya) - his; अहम् (aham) - I; न (na) - do not; प्रणश्यामि (praṇaśyāmi) - perish; सः (saḥ) - he; च (ca) - and; मे (me) - to me; न (na) - does not; प्रणश्यति (praṇaśyati) - perish;]
(He who sees me everywhere and sees everything in me, I am not lost to him, nor is he lost to me.)
"He who sees me everywhere and sees everything in me, I am never lost to him, nor is he ever lost to me."
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः। सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥६-२८-३१॥
sarvabhūtasthitaṃ yo māṃ bhajatyekatvamāsthitaḥ। sarvathā vartamāno'pi sa yogī mayi vartate ॥6-28-31॥
[सर्वभूतस्थितं (sarvabhūtasthitam) - situated in all beings; यः (yaḥ) - who; माम् (mām) - me; भजति (bhajati) - worships; एकत्वम् (ekatvam) - oneness; आस्थितः (āsthitaḥ) - established; सर्वथा (sarvathā) - in all ways; वर्तमानः (vartamānaḥ) - living; अपि (api) - even; सः (saḥ) - he; योगी (yogī) - a yogi; मयि (mayi) - in me; वर्तते (vartate) - dwells;]
(He who worships me, situated in all beings, established in oneness, even while living in all ways, that yogi dwells in me.)
The yogi who worships me, seeing me in all beings and established in oneness, lives in me regardless of his way of life.
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन। सुखं वा यदि वा दुःखं स योगी परमो मतः ॥६-२८-३२॥
ātmaupamyena sarvatra samaṃ paśyati yo'rjuna। sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ ॥6-28-32॥
[आत्मौपम्येन (ātmaupamyena) - by comparison with oneself; सर्वत्र (sarvatra) - everywhere; समम् (samam) - equally; पश्यति (paśyati) - sees; यः (yaḥ) - who; अर्जुन (arjuna) - Arjuna; सुखम् (sukham) - happiness; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; दुःखम् (duḥkham) - distress; सः (saḥ) - he; योगी (yogī) - a yogi; परमः (paramaḥ) - supreme; मतः (mataḥ) - is considered;]
(By comparison with oneself, who sees equally everywhere, O Arjuna, whether it is happiness or distress, he is considered the supreme yogi.)
O Arjuna, one who sees all with an equal eye, comparing everything with oneself, whether in happiness or distress, is considered the supreme yogi.
अर्जुन उवाच॥
arjuna uvāca॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
(Arjuna said:)
Arjuna said:
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन। एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥६-२८-३३॥
yo'yaṁ yogastvayā proktaḥ sāmyeṇa madhusūdana। etasyāhaṁ na paśyāmi cañcalatvātsthitiṁ sthirām ॥6-28-33॥
[यः (yaḥ) - who; अयम् (ayam) - this; योगः (yogaḥ) - yoga; त्वया (tvayā) - by you; प्रोक्तः (proktaḥ) - spoken; साम्येन (sāmyeṇa) - with equanimity; मधुसूदन (madhusūdana) - O Madhusudana; एतस्य (etasya) - of this; अहम् (aham) - I; न (na) - not; पश्यामि (paśyāmi) - see; चञ्चलत्वात् (cañcalatvāt) - due to restlessness; स्थितिम् (sthitim) - state; स्थिराम् (sthirām) - steady;]
(Who is this yoga spoken by you with equanimity, O Madhusudana? I do not see a steady state of this due to restlessness.)
O Madhusudana, the yoga you have described with equanimity, I cannot perceive a steady state of it due to its restlessness.
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्। तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥६-२८-३४॥
cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavaddṛḍham। tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram ॥6-28-34॥
[चञ्चलम् (cañcalam) - flickering; हि (hi) - indeed; मनः (manaḥ) - mind; कृष्ण (kṛṣṇa) - O Krishna; प्रमाथि (pramāthi) - turbulent; बलवत् (balavat) - strong; दृढम् (dṛḍham) - unyielding; तस्य (tasya) - its; अहम् (aham) - I; निग्रहम् (nigraham) - control; मन्ये (manye) - think; वायोः (vāyoḥ) - than the wind; इव (iva) - like; सुदुष्करम् (suduṣkaram) - very difficult;]
(The mind is indeed flickering, O Krishna, turbulent, strong, and unyielding. I think its control is very difficult, like that of the wind.)
O Krishna, the mind is restless, turbulent, strong, and unyielding. I find it as difficult to control as the wind.
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Blessed Lord spoke:
असंशयं महाबाहो मनो दुर्निग्रहं चलम्। अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥६-२८-३५॥
asaṁśayaṁ mahābāho mano durnigrahaṁ calam। abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate ॥6-28-35॥
[असंशयं (asaṁśayam) - undoubtedly; महाबाहो (mahābāho) - O mighty-armed; मनो (manaḥ) - mind; दुर्निग्रहं (durnigraham) - difficult to control; चलम् (calam) - flickering; अभ्यासेन (abhyāsena) - by practice; तु (tu) - but; कौन्तेय (kaunteya) - O son of Kunti; वैराग्येण (vairāgyeṇa) - by detachment; च (ca) - and; गृह्यते (gṛhyate) - is controlled;]
(Undoubtedly, O mighty-armed, the mind is difficult to control and flickering. But, O son of Kunti, it is controlled by practice and detachment.)
O mighty-armed, undoubtedly the mind is restless and difficult to control. However, with practice and detachment, O son of Kunti, it can be controlled.
असंयतात्मना योगो दुष्प्राप इति मे मतिः। वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥६-२८-३६॥
asaṃyatātmanā yogo duṣprāpa iti me matiḥ। vaśyātmanā tu yatatā śakyo'vāptumupāyataḥ ॥6-28-36॥
[असंयतात्मना (asaṃyatātmanā) - by the unrestrained mind; योगः (yogaḥ) - yoga; दुष्प्रापः (duṣprāpaḥ) - difficult to attain; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion; वश्यात्मना (vaśyātmanā) - by the controlled mind; तु (tu) - but; यतता (yatatā) - by the striving; शक्यः (śakyaḥ) - possible; अवाप्तुम् (avāptum) - to attain; उपायतः (upāyataḥ) - by means;]
(By the unrestrained mind, yoga is difficult to attain; thus is my opinion. But by the controlled mind and by striving, it is possible to attain by means.)
In my opinion, yoga is difficult to attain with an unrestrained mind. However, with a controlled mind and effort, it is possible to achieve through the right means.
अर्जुन उवाच॥
arjuna uvāca॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
(Arjuna said:)
Arjuna said:
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः। अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥६-२८-३७॥
ayatiḥ śraddhayopeto yogāccalitamānasaḥ। aprāpya yogasaṁsiddhiṁ kāṁ gatiṁ kṛṣṇa gacchati ॥6-28-37॥
[अयतिः (ayatiḥ) - one who is not self-controlled; श्रद्धया (śraddhayā) - with faith; उपेतः (upetaḥ) - endowed; योगात् (yogāt) - from yoga; चलित (calita) - deviated; मानसः (mānasaḥ) - mind; अप्राप्य (aprāpya) - without attaining; योग (yoga) - yoga; संसिद्धिं (saṁsiddhiṁ) - perfection; कां (kāṁ) - what; गतिं (gatiṁ) - destination; कृष्ण (kṛṣṇa) - O Krishna; गच्छति (gacchati) - goes;]
(One who is not self-controlled, endowed with faith, whose mind has deviated from yoga, without attaining yoga perfection, what destination does he go to, O Krishna?)
O Krishna, what is the fate of a person who, though endowed with faith, is not self-controlled and whose mind has deviated from yoga without attaining perfection in yoga?
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति। अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥६-२८-३८॥
kaccinnobhayavibhraṣṭaśchinnābhramiva naśyati। apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi ॥6-28-38॥
[कच्चित् (kaccit) - whether; नो (no) - not; उभय (ubhaya) - both; विभ्रष्टः (vibhraṣṭaḥ) - deviated; छिन्न (chinna) - cut off; आभ्रम् (ābhram) - cloud; इव (iva) - like; नश्यति (naśyati) - perishes; अप्रतिष्ठः (apratiṣṭhaḥ) - without foundation; महाबाहो (mahābāho) - O mighty-armed; विमूढः (vimūḍhaḥ) - bewildered; ब्रह्मणः (brahmaṇaḥ) - of the spiritual path; पथि (pathi) - on the path;]
(Whether not both deviated, like a cloud cut off, perishes; without foundation, O mighty-armed, bewildered on the spiritual path.)
O mighty-armed, is he not deviated from both, like a cloud cut off, perishing without foundation, bewildered on the spiritual path?
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः। त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥६-२८-३९॥
etanme sanśayaṃ kṛṣṇa chettumarhasyaśeṣataḥ। tvadanyaḥ sanśayasyāsya chettā na hyupapadyate ॥6-28-39॥
[एतत् (etat) - this; मे (me) - my; संशयम् (sanśayam) - doubt; कृष्ण (kṛṣṇa) - Krishna; छेत्तुम् (chettum) - to dispel; अर्हसि (arhasi) - you should; अशेषतः (aśeṣataḥ) - completely; त्वत् (tvad) - than you; अन्यः (anyaḥ) - another; संशयस्य (sanśayasya) - of doubt; अस्य (asya) - this; छेत्ता (chettā) - dispeller; न (na) - not; हि (hi) - indeed; उपपद्यते (upapadyate) - is possible;]
(This doubt of mine, Krishna, you should dispel completely. Other than you, no one else is capable of dispelling this doubt.)
Krishna, you are the only one who can completely dispel my doubt. No one else is capable of doing so.
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Blessed Lord said:
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते। न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥६-२८-४०॥
pārtha naiveha nāmutra vināśastasya vidyate। na hi kalyāṇakṛtkaściddurgatiṃ tāta gacchati ॥6-28-40॥
[पार्थ (pārtha) - O son of Pritha; न (na) - not; एव (eva) - certainly; इह (iha) - in this world; न (na) - not; अमुत्र (amutra) - in the next world; विनाशः (vināśaḥ) - destruction; तस्य (tasya) - of him; विद्यते (vidyate) - exists; न (na) - not; हि (hi) - indeed; कल्याणकृत् (kalyāṇakṛt) - one who does good; कश्चित् (kaścit) - anyone; दुर्गतिम् (durgatim) - downfall; तात (tāta) - O dear one; गच्छति (gacchati) - goes;]
(O son of Pritha, neither in this world nor in the next world is there destruction for him; indeed, O dear one, anyone who does good never goes to downfall.)
O Arjuna, there is no destruction for the righteous either in this world or the next. Indeed, my dear, one who performs good deeds never falls into misfortune.
प्राप्य पुण्यकृताँल्लोकानुषित्वा शाश्वतीः समाः। शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥६-२८-४१॥
prāpya puṇyakṛtāṁllokānuṣitvā śāśvatīḥ samāḥ। śucīnāṁ śrīmatāṁ gehe yogabhraṣṭo'bhijāyate ॥6-28-41॥
[प्राप्य (prāpya) - having attained; पुण्यकृताम् (puṇyakṛtām) - of the pious; लोकान् (lokān) - worlds; उषित्वा (uṣitvā) - having dwelt; शाश्वतीः (śāśvatīḥ) - eternal; समाः (samāḥ) - years; शुचीनाम् (śucīnām) - of the pure; श्रीमताम् (śrīmatām) - of the prosperous; गेहे (gehe) - in the house; योगभ्रष्टः (yogabhraṣṭaḥ) - one fallen from yoga; अभिजायते (abhijāyate) - takes birth;]
(Having attained the worlds of the pious and having dwelt there for eternal years, one fallen from yoga takes birth in the house of the pure and prosperous.)
After reaching the worlds of the virtuous and residing there for countless years, a person who has fallen from yoga is reborn in a family of purity and wealth.
अथ वा योगिनामेव कुले भवति धीमताम्। एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥६-२८-४२॥
atha vā yogināmeva kule bhavati dhīmatām। etaddhi durlabhataraṃ loke janma yadīdṛśam ॥6-28-42॥
[अथ (atha) - then; वा (vā) - or; योगिनाम् (yoginām) - of yogis; एव (eva) - only; कुले (kule) - in the family; भवति (bhavati) - he is born; धीमताम् (dhīmatām) - of the wise; एतत् (etat) - this; हि (hi) - indeed; दुर्लभतरम् (durlabhataraṃ) - very rare; लोके (loke) - in the world; जन्म (janma) - birth; यद् (yad) - which; ईदृशम् (īdṛśam) - like this;]
(Then, or he is born in the family of yogis, of the wise; this indeed is a very rare birth in the world, which is like this.)
Then, or he is born in the family of wise yogis; such a birth is indeed very rare in this world.
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्। यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥६-२८-४३॥
tatra taṁ buddhisaṁyogaṁ labhate paurvadehikam। yatate ca tato bhūyaḥ saṁsiddhau kurunandana ॥6-28-43॥
[तत्र (tatra) - there; तं (tam) - that; बुद्धिसंयोगं (buddhisaṁyogam) - union with intelligence; लभते (labhate) - obtains; पौर्वदेहिकम् (paurvadehikam) - from previous body; यतते (yatate) - strives; च (ca) - and; ततः (tataḥ) - then; भूयः (bhūyaḥ) - again; संसिद्धौ (saṁsiddhau) - for perfection; कुरुनन्दन (kurunandana) - O son of Kuru;]
(There, he obtains that union with intelligence from the previous body, and then strives again for perfection, O son of Kuru.)
In that place, he regains the connection with the wisdom from his past life and endeavors once more to achieve perfection, O descendant of Kuru.
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः। जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥६-२८-४४॥
pūrvābhyāsena tenaiva hriyate hyavaśo'pi saḥ। jijñāsurapi yogasya śabdabrahmātivartate ॥6-28-44॥
[पूर्वाभ्यासेन (pūrvābhyāsena) - by previous practice; तेन (tena) - by that; एव (eva) - indeed; ह्रियते (hriyate) - is carried away; हि (hi) - certainly; अवशः (avaśaḥ) - helpless; अपि (api) - even; सः (saḥ) - he; जिज्ञासुः (jijñāsuḥ) - the inquisitive; अपि (api) - even; योगस्य (yogasya) - of yoga; शब्दब्रह्म (śabdabrahma) - the sound form of Brahman; अतिवर्तते (ativartate) - transcends;]
(By previous practice, he is indeed carried away, even helplessly. Even the inquisitive transcends the sound form of Brahman.)
Due to the influence of previous practice, he is carried away helplessly. Even a seeker of yoga transcends the sound form of Brahman.
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः। अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥६-२८-४५॥
prayatnādyatamānastu yogī sanśuddhakilbiṣaḥ। anekajanmasaṁsiddhastato yāti parāṁ gatim ॥6-28-45॥
[प्रयत्नात् (prayatnāt) - by effort; यतमानः (yatamānaḥ) - endeavoring; तु (tu) - but; योगी (yogī) - the yogi; संशुद्ध (sanśuddha) - purified; किल्बिषः (kilbiṣaḥ) - of sins; अनेक (aneka) - many; जन्म (janma) - births; संसिद्धः (saṁsiddhaḥ) - perfected; ततः (tataḥ) - then; याति (yāti) - attains; पराम् (parām) - supreme; गतिम् (gatim) - destination;]
(But the yogi, endeavoring with effort, purified of sins, perfected through many births, then attains the supreme destination.)
The yogi, through persistent effort and purification from sins over many lifetimes, ultimately reaches the highest state of spiritual realization.
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः। कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥६-२८-४६॥
tapasvibhyo'dhiko yogī jñānibhyo'pi mato'dhikaḥ। karmibhyaścādhiko yogī tasmādyogī bhavārjuna ॥6-28-46॥
[तपस्विभ्यः (tapasvibhyaḥ) - than ascetics; अधिकः (adhikaḥ) - superior; योगी (yogī) - a yogi; ज्ञानिभ्यः (jñānibhyaḥ) - than the wise; अपि (api) - also; मतः (mataḥ) - considered; अधिकः (adhikaḥ) - superior; कर्मिभ्यः (karmibhyaḥ) - than those engaged in action; च (ca) - and; अधिकः (adhikaḥ) - superior; योगी (yogī) - a yogi; तस्मात् (tasmāt) - therefore; योगी (yogī) - a yogi; भव (bhava) - be; अर्जुन (arjuna) - Arjuna;]
(A yogi is superior to ascetics, superior to the wise, and superior to those engaged in action. Therefore, be a yogi, Arjuna.)
A yogi is considered superior to ascetics, the wise, and those engaged in action. Therefore, Arjuna, you should strive to be a yogi.
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना। श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥६-२८-४७॥
yoginām api sarveṣāṃ mad-gatenāntarātmanā। śraddhāvān bhajate yo māṃ sa me yuktatamo mataḥ ॥6-28-47॥
[योगिनाम् (yoginām) - of yogis; अपि (api) - even; सर्वेषाम् (sarveṣām) - of all; मद्गतेन (mad-gatena) - whose mind is absorbed in Me; अन्तरात्मना (antarātmanā) - with the inner self; श्रद्धावान् (śraddhāvān) - full of faith; भजते (bhajate) - worships; यः (yaḥ) - who; माम् (mām) - Me; सः (saḥ) - he; मे (me) - by Me; युक्ततमः (yuktatamaḥ) - most united in yoga; मतः (mataḥ) - considered;]
(Even among all yogis, he who worships Me with a mind absorbed in Me, full of faith, is considered by Me to be the most united in yoga.)
Among all yogis, the one who worships Me with unwavering faith and whose mind is fully absorbed in Me is considered by Me to be the most devoted.
