42 verses
He who performs his work out of duty while not seeking results is a sannyāsī and yogī, not one who lights no fire and performs no work.
O son of Pāṇòu, know that the meaning of sannyāsa is the same as the meaning of yoga. One who has not given up desire in his actions is never a yogī.
Sannyāsa means to renounce the results of ones actions. Yoga means to have a mind which is not agitated by the desire to enjoy sense objects. Therefore it should be understood that both words mean the same thing. He who has not given up the desire to enjoy objects (asannyasta-saḍkalpaḥ) is not called a yogī.
For the sage wishing to attain yoga, action is said to be the cause of elevation. For the sage who has already attained yoga, cessation of action is said to be the cause of maintaining that state.
“But then the practitioner of aṣṭāḍga-yoga would have to practice niṣkāma-karma-yoga for his whole life.”
This verse therefore speaks of the limits of karma-yoga. The practitioner of yoga (muneḥ), desiring to rise to the stage of steady meditation (yogam), produces his elevation by prescribed action, karma, because that purifies his heart. One who has attained steadiness in meditation (yogārūòhasya) maintains that level by cessation (samaḥ) of all actions which produce agitation. In other words, the aspirant for steady meditation does not have complete purity of heart.
When a person has no attachment to the sense objects or to action to attain them, having renounced all desires, he is called yogārūòha--one who has attained steady meditation.
This verse speaks of the characteristics of the person who has attained steady meditation (yogārūòhaḥ), one who has a completely pure heart. He is not attached either to the sense objects such as sound, nor to actions for attaining enjoyment of the objects of the senses (karmaṣu).
One should deliver the soul by the mind, not degrade it. The mind is the friend of the soul and its enemy as well.
Since the soul has fallen into the well of saṁsāra by attachment to objects of the senses, with effort one should deliver that soul. One should deliver the soul (ātmānam) by the mind which is devoid of attachment to objects of the senses (ātmanā). One should not let the soul fall into the well of saṁsāra by the mind which is attached to objects of the senses. Therefore, the mind (ātmā) is both the friend and enemy of the soul.
The mind is a friend of that soul which has conquered the mind. The mind is an enemy of that soul which has not controlled the mind.
The mind is whose friend and whose enemy? This verse answers. The mind (ātmā) is a friend, causing benefit, to that jīva who has conquered the mind. The mind acts as an enemy, causing harm, to that jīva who does not control the mind (anātmanaḥ).
The yogī who has conquered the mind and is devoid of all attachments has his soul situated in deep trance--in all conditions of heat and cold, happiness and distress, and honor and dishonor.
Three verses show the qualities of the person who has attained steady meditation (yogārūòha). The yogī who has controlled the mind (jitātmanaḥ), who is devoid of attachment to objects (praśāntasya), has his soul (ātmā) completely (param) situated in samādhi (samāhitaḥ), in all conditions of duality--heat and cold, happiness and distress, respect and disrespect.
He who is satisfied by scriptural teachings and realization, who is pervaded by one nature, completely in control of the senses, and who considers a lump of earth, stone and gold as the same, is called a yogī.
He is devoid of desires, being satisfied by knowledge attained by teachings (jñāna) and realization (vijñāna). He remains situated in one nature at all times (kūṭa-sthaḥ). Since he has no attraction for any object, he sees as equal a lump of dirt (loṣṭa), rock and gold.
He sees the natural well-wisher, the friend, the neutral person, the mediator, the enemy, and the relative, the sinner and pious person as the same.
The yogī sees equally the person who wishes one well (suhṛt) by his nature, one who actually does good out of affection (mitra), the killer (ari), one who is neutral in times of conflict or honor (udāsīna), the mediator who tries to resolve conflict between the two sides (madhyastha), the person who deserves hatred because he harms one (dveṣya), the relative (bandhu), the follower of dharma and the follower of adharma. This position is superior to that of seeing dirt and gold as the same.
The yogārūòha should always absorb his mind in samādhi, living alone in a solitary place, being controlled in mind and body, without desire, and without possessiveness.
The yogī performs yoga with its aḍgas. That descriptions starts with this verse and ends with sa yogī paramo mataḥ in verse 32. He who has attained the stage of yogārūòha, the stage of steady meditation (yogī), should remain engaging the mind (ātmānam) in samādhi (yuñjita).
Establishing his own solid āsana in a clean place, not too high and not too low, with kuśa, then deer skin, and cloth on top, sitting on the āsana, concentrating the mind on one point, controlling the activities of the mind and senses, he should engage in yoga for purification of consciousness.
He establishes his own āsana which has kuśa on the bottom, then deer skin, and finally cloth on top. The yogī engages in meditation for purification of the inner organ or consciousness (ātma-visuddhaye). This freedom from disturbance, which makes the internal organ very subtle, is suitable for the direct realization of Brahman. The śruti says, dṛśyate tv agryayā buddhyā sukṣmayā sukṣma darśibhiḥ: paramātmā is seen by fine, concentrated intelligence by the seers of the subtle. (Kaṭha Upaniṣad 1.3.12)
Keeping the body, hand and neck straight, motionless and firm, gazing at the tip of the nose, without looking in other directions, with peaceful mind, fearlessness, and celibacy, withdrawing his mind from sense objects, meditating on Me, the yogī ramins absorbed in devotion to Me.
Kāya refers to the middle section of the body. One should hold the middle of the body, the head and neck straight without movement. Withdrawing the mind from objects (manaḥ saṁyamya--pratyāhāra), the yogī remains thinking of Me, the beautiful form with four hands (mac-cittaḥ), absorbed in devotion to Me (mat-parāyaṇaḥ).
Constantly engaging the mind in meditation, because his consciousness is devoid of sense objects, the yogī attains destruction of bondage--the platform where liberation and realization of the impersonal Brahman can be attained.
Continually engaging the mind (ātmānaṁ yuñjan) in dhyāna-yoga because the consciousness is devoid of sense objects (niyata-mānasaḥ), he then attains the dissolution of saṁsāra (śāntim), in which supreme liberation (nirvāṇa) can be attained, and in which he attains continuous existence in Me as the nirviśeṣa Brahman (mat-saṁsthām).
Yoga is not possible for one who eats too much, or who does not eat, for one who sleeps too much, or does not sleep, O Arjuna.
Two verses describe the rules for making practice of yoga steady. One who eats too much is not a yogī. It is said:
pūrayed aśanenārdhaṁ tṛtīyam udakena tu
vāyoḥ saḍcaraṇārthaṁ tu caturtham avaśeṣayet
One should fill the stomach half with food, one quarter with water, and one quarter for the movement of air.
If one has regulated eating, regulated walking, regulated use of organs in both material and spiritual activities, regulated sleep and regulated waking, his yoga destroys all suffering.
Yukta here means “controlled.” One who controls eating and walking (ahāra, vihārasya), and controls actions such as speech (ceṣṭasya) during execution of both material and spiritual duties (karmaṣu), performs yoga which destroys suffering.
When the motionless consciousness fixes itself in the self alone, free from desires for all objects of enjoyment, one is said to be perfect in yoga.
When does the yogī perfect that yoga? This verse describes that situation. When the consciousness stops all movement (viniyataṁ cittam), and is firmly fixed without distraction in the self alone (ātmani avatiṣṭhate), it is said to be perfect yoga.
The motionless consciousness of the yogī engaged in meditation on the self is considered exactly similar to a flame which does not move, being placed in a windless place.
It is considered exactly (yathā) similar (upamā) to a lamp, which does not move (na iḍgate) when in a windless place (nivāta-sthaḥ). The elision of sa with upamā to form sopamā is according to the rule so’ci lope cet pāda-pūraṇam (Aṣṭādhyāyī, Pāṇini 6.1.134) What is the comparison? That lamp is compared to the consciousness of the yogī , devoid of movement.
Wherein the consciousness, completely controlled, becomes inactive by the practice of yoga; wherein, seeing the Paramātmā with the aid of Paramātmā, the yogī is satisfied in the self; wherein he knows extreme bliss through spiritual intelligence, but not through material senses; and wherein he does not move from his true spiritual nature; wherein he considers, having obtained this, nothing more can be attained thereafter, and being so situated, is not disturbed by the greatest calamity--know such a state, separated from all misery, to be yoga. This yoga must be practiced with determination, devoid of depression.
In verse 16 and the verses following, the word yoga referred to being situated in samādhi. Samādhi is of two types: saṁprajñata and asaṁprajñata. Saṁprajñata-samādhi has many types according to differences of savicāra and savitarka.
What is asaṁprajñata-samādhi like? Three and a half verses answer. In that state of asaṁprajñata-samādhi, the consciousness does not touch any objects at all (cittam uparamate), because of complete stoppage (niruddham). As Patañjali’s sūtra says: yogaś citta-vṛtti-nirodhaḥ : yoga means stopping the functions of the consciousness. (Yoga Sūtra 1.2) The word yatra (in which state) extends its meaning to verse 23.
In that samādhi, the yogī, seeing the Paramātmā (ātmānam) by his internal organ (ātmanā) which takes the form of Paramātmā, is satisfied. In that state of samādhi, he then experiences extreme bliss, which is comprehended by intelligence in the form of the soul (buddhyā), devoid of contact with material senses and sense objects. Then, in that state he does not move from the true state of the ātmā, his true form (tattvataḥ). Having attained that state, he does not consider attaining anything else. In that state, he is separated from all contact with suffering. One should know that state of samādhi as yoga.
“Though I cannot attain it quickly, certainly I can attain this yoga.” By such certainty (anirviṇṇa cetasā) one should practice. One should not be discouraged, saying, “After such a long time, I have not achieved perfection. What is the use of all this hard work?” One should practice with mind convinced, “What is it to me? Let me attain perfection in this life or in the next.”
Gauòapāda has given an example:
utseka udadher yadvat kuśāgreāika-bindunā
manaso nigrahas tadvad bhaved aparikhedataḥ
One should gradually control the mind without complaining, though it is like taking drops of water from the ocean to dry it up with a tip of a kuśa.
There is a story to explain this. The ocean stole with its strong waves the eggs of a bird which were situated on the ocean’s shore. Determined to dry up the ocean, the bird took one drop of water at a time using its beak. The ocean, being emptied of many drops by the bird’s beak, was not at all affected. Though discouraged by Nārada, who happened to come there, the bird again made the promise in front of him. “In this life or the next, I will dry up the ocean.”
Then merciful Nārada, by the will of the Lord, send Garuòa to help the bird, saying “The ocean has disrespected you by offending your relative, this small bird.” The ocean, becoming dried up by the wind coming from Garuòa’s flapping wings, became frightened, and then returned the eggs to the bird.
Thus one should be convinced that the Lord will bestow His mercy on the resolute person who enthusiastically begins yoga, jñāna or bhakti with faith in the words of scripture.
Giving up completely all desires born of thoughts, controlling all the senses completely by the mind, gradually one should cease all mental functions by determined intelligence. Having fixing the mind on the self, one should then not think of anything material at all.
In such practice of yoga, the first and last actions are mentioned in two verses (24-25).
The first action is to give up desires and the last action is not to think of anything at all.
Restraining the fickle, unsteady mind from wherever it wanders, the yogī should keep it under control, fixing it on the self.
If the mind, contacting the mode of passion, happens to become unsteady due to the appearance of previous attachments, one should again practice yoga.
Supreme bliss comes to that yogī who has pacified mind, is devoid of passion, free of sin, and thus on the level of realization of Brahman.
Then, as previously, the yogī again will enjoy the happiness of samādhi. Sukham is the subject of the sentence.
Thus constantly engaging his mind, the yogī, free of all sin, easily attains the intense bliss of contact with Brahman as a jīvan-mukta.
Then, he attains success. Attaining bliss means he becomes jīvan-mukta, liberated even in this life.
The yogī whose consciousness has become Brahman realizes the Paramātmā as the indweller of all living entities and as the resting place of all living entities. He sees everything as Paramātmā.
This verse shows the jīvan-mukta’s direct experience of Brahman.
He, whose consciousness has taken the form of Brahman (yoga-yukta ātmā), realizes by spiritual perception (ikṣate) the Paramātmā who resides in all entities (sarva-bhūta-stham ātmānam), and is the resting place of all entities (ātmani sarva-bhūtāni). Thus He sees everything as Brahman (sama-darśinaḥ).
He who sees Me as Brahman everywhere and sees everything in Me, never loses sight Me, nor do I lose sight of him.
The result of this spiritual realization is stated. I, the Brahman, never become invisible to that person (na praṇaśyāmi). Since I am continually present before him, the yogī (sa), My worshipper, is never lost to Me.
The yogī who worships Me as the one living being who is the cause of all, exists in Me, no matter what his manner of worship.
The yogī who worships Me as Paramātmā situated everywhere, even before direct realization, is beyond the rules. He who, acknowledging that the Paramātmā alone exists, since He is the cause of all (ekatvam āsthitaḥ), worships Me through hearing and chanting, resides in Me, not in saṁsāra, whether performing the acts indicated in the scriptures or not (sarvathā vartamāno ’pi).
I consider that practicing yogī who sees equally everything as equal to himself in all circumstances, whether in happiness or suffering, to be the topmost yogī. O Madhusūdana, I do not see that this yoga with equal vision that you have described can be lasting, because of the fickle mind.
Moreover, it has been stated that even the yogī at the stage of sādhana should have equal vision everywhere. This verse explains the most important type of equal vision. He sees what is good for himself and what is bad for himself as equally applicable to all others; he desires happiness for all others, and does not desire suffering for anyone. That yogī I consider the best.
The mind is fickle, agitating, strong and firm. I think it is more difficult to control than the wind.
In this verse, Arjuna speaks of the fickle mind.
“But Arjuna, it is possible to control the mind by the discriminating intellect, according to the scriptures. The śruti says:
ātmānaṁ rathinaṁ viddhi śarīraṁ ratham eva ca
The soul is the passenger, and the body is the chariot. Kaṭha Upaniṣad 1.3.3
The smṛti says:
āhuḥ śarīraṁ ratham indriyāṇi hayān abhīṣūn mana indriyeśam
vartmāni mātrā dhiṣaṇaṁ ca sūtam
Transcendentalists who are advanced in knowledge compare the body, which is made by the order of the Supreme Personality of Godhead, to a chariot. The senses are like the horses; the mind, the master of the senses, is like the reins; the objects of the senses are the destinations; intelligence is the chariot driver; and consciousness, which spreads throughout the body, is the cause of bondage in this material world.” SB7.15.41
“But the mind very strongly agitates the intellect (pramāthi).”
“How can that happen?”
“Just as a strong disease does not recognize the medicine which is supposed to cure it, the strong mind by its very nature ignores the discriminating intellect (balavat). Moreover, the mind is very firm, like iron which is impossible to pierce by the fine needle of intellect (dṛòham). I consider it is difficult to overcome the mind by aṣṭāḍga-yoga. That is like trying to control the violent wind in the sky by stopping the breath with kumbhaka.”
The Lord said: O Mighty-armed, certainly the mind is difficult to control and fickle. But it can be controlled by repeated practice and by detachment.
Accepting what Arjuna has said, Kṛṣṇa gives a conclusion.
What you have said is certainly true. But though a disease may be very serious, by taking the right medicine according to the doctor’s prescription repeatedly, after a long time the disease gets cured. Similarly, thought the mind is difficult to control, it is possible to control it by repeated practice according to the direction of the guru, by constant application of the process of meditation on the Supreme Lord (abhyāsena) and by dissociation from the objects of enjoyment (vairagyeṇa). Patañjali says in his sūtras, abhyāsa-vairāgyābhyāṁ tan-nirodhaḥ (Yoga Sūtras 1.12): the mind is controlled by practice and detachment.
Since you defeated many great warriors in battle (mahā-baho), and even defeated Lord Śiva, can you not defeat the mind? If you are able to defeat the soldier called the mind by the weapon of the great process of yoga, then you can be called “mighty-armed.” O Kaunteya, you should not fear: as you are the son of My aunt Kuntī, it is proper that I help you.
It is My opinion that yoga is not possible for one whose mind is without practice and detachment. But it is possible to attain for one who endeavors and controls the mind by the intense practice.
The Lord cites His own conclusion. Yoga is difficult for a person whose mind is not controlled by practice and detachment (asaṁyata ātmanā). Yoga or samādhi, characterized by stopping the mind, can be attained after a long time by a person who makes effort with the mind controlled (vaśyātmanā), because of intense practice (upāyataḥ).
Arjuna said: O Kṛṣṇa, what is the destination of one who, though having faith, does not continue the endeavor, because of unsteady mind, and does not attain the goal of yoga, samādhi?
You have said that yoga can be attained by a person who endeavors through practice and detachment. What happens to the person who does not endeavor, who does not practice, and does not have detachment? He puts in only a little effort (ayatiḥ). He starts the practice of yoga with faith in the yoga scriptures, and is therefore not an imposter. But, he deviates from yoga, for his mind turns to objects of enjoyment because of lack of practice and detachment. Thus he does not attain complete perfection (saṁsiddhim). But he has attained some results, since he has begun the first stage of progressing in yoga, after the stage of aspiring for yoga.
Does he not disappear like a fragmented cloud, the yogī who fails in both ways, not having achieved the goal, and bewildered about the method of achieving Brahman,?
Kvacit indicates only a question. Having failed on both sides, having given up the path of karma and taken completely to the path of yoga, and having given that up also, does he not disappear like a cloud which separates from the original cloud and does not become another cloud, but instead disappears in the middle of the sky? The difficulty is that from having entered the path of yoga, one develops a desire of give up enjoyment of material objects, and because of lack of real detachment also, has a desire to enjoy those objects. Because of not doing activities leading to Svargaloka and also not completing the practice of yoga leading to liberation, he attains neither Svarga nor liberation. Thus, becoming bewildered in the method of attaining Brahman, not having achieved the goal (apratiṣtḥaḥ), does he get destroyed or not? This I ask You.
You should fully destroy my doubt, O Kṛṣṇa. No one can be the destroyer of this doubt except You.
Etat (etan) stands for etam (accusative case).
O son of Pṛthā, he does not meet destruction in this life or the next. One who has done the auspicious work of yoga does not meet an unfortunate end, O My son.
He does not have destruction in this life (iha) or the next (amutra). Having performed yoga which gives auspiciousness (kalyāṇa-kṛt), he does not attain a destination of suffering.
After attaining the worlds of the pious and living there for long years, the fallen yogī is born in the house of the religious and wealthy.
Then what destination does he attain? He attains the planet where those who perform aśvamedha sacrifices go (puṇya-kṛtān lokān). The result of yoga is both liberation and material enjoyment. In this case, the imperfect yogī, having desire for enjoyment, having fallen from yoga, attains material enjoyment. The perfected yogī however, because of not having desires for material enjoyment, attains liberation. Some yogīs, even though perfected, by fate have a desire to enjoy, and then accept such enjoyment. Examples are Kardama Muni and Saubhari. Such fallen yogīs (after enjoying materially) are born in the houses of those performing proper religious acts (śucīnām) and who are wealthy merchants or kings (śrīmatām).
Or, if he has practiced a long time, he is born in the family of intelligent yogīs. Such a birth is more difficult to obtain in this world.
The destination of yogīs who fell after doing a little practice has been described in the previous verse. This verse describes the different destination of yogīs who fell after practicing for a long time. They are born in the families of yogīs such as Nimi.
In those two situations, he attains the state of his previous birth along with faith in Paramātmā, and strives again for complete perfection, O son of the Kurus.
In these two types of birth (tatra), he attains the state of mind of his previous life (paurva-dehikam) with faith in the Paramātmā (buddhi-saṁyogam).
He is attracted to that previous practice even against his will. Inquisitive about yoga, he surpasses the materialistic path of the Vedas.
Attracted by previous practice, he becomes inquisitive about yoga and surpasses the path of karma mentioned in the Vedas (śabda-brahma), but this time remains fixed on the path of yoga.
That yogī, unlike before, striving with full effort, becoming purified of his faults and reaching full perfection after many births, finally attains the supreme goal of liberation.
The cause of falling from the path is lack of effort. That has been mentioned before: though he has faith, he puts forth little effort (ayatiḥ). It has been mentioned that the fallen yogī with lax practice attains the practice of yoga again in the next life. However, he does not attain perfection. That will only be attained after many births when his practice becomes mature. But he does not become lax in the yoga practice, and cannot be called a fallen yogī.
The perfection takes place only after many births of practice. Kardama Muni says:
bahu-janma-vipakvena samyag-yoga-samādhinā
draṣṭuṁ yatante yatayaḥ śūnyāgāreṣu yat-padam
After many births, mature yogīs, by complete trance in yoga, endeavor in secluded places to see the lotus feet of the Supreme Personality of Godhead. SB 3.24.28
Thus it is mentioned in this verse that he does not attain perfection in one birth. He makes great effort (prayatnād yatamānaḥ) in this life, in contrast to his previous life (tu), and burns up all faults, but even then he does not attain perfection in one life. Finally, he attains liberation (parāṁ gatim).
According to Me, the yogī is better than the tapasvī, better than the jñānī, and better than the karma-yogī. Therefore be a yogī, Arjuna.
Among those practicing karma, jñāna, tapas and yoga, who is the best? It is My opinion that the yogī, worshipper of Paramātmā, is better than the performers of austerities such as the difficult cāndrāyaṇa vrata, and is better than the jñānīs worshipping Brahman. If the yogī is better than the jñānīs, it goes without saying that he is better than the karmīs.
But I consider he who worships Me with faith, with mind attached to Me, to be greater than all types of yogīs.
Then is there no one better than the yogī?
No, that cannot be said. In this verse the possessive case of yoginām stands for the ablative as in the previous verse as it is more suitable to the context. He who worships Me with faith is greater than all the yogīs, who are greater than the jñānīs, tapasvīs and karmīs. The devotee is not just superior to one type of yogī, but is superior to all types of perfected yogīs--those in samprajñata-samādhi and those in asamprajñata-samādhi.
Or another meaning is: Among all the processes (yoga) such as karma-yoga, jñāna-yoga, tapa-yoga, aṣṭāḍga-yoga and bhakti-yoga, he who worship Me, he who is My devotee, has the best process (yuktātmā). The karmīs, tapasvīs and jñānīs are considered yogīs. The aṣṭāḍga-yogī is a better yogī. He who practices bhakti with hearing and chanting however is the best yogī.
As it is said in Bhāgavatam:
muktānām api siddhānāṁ nārāyaṇa-parāyaṇaḥ
sudurlabhaḥ praśāntātmā koṭiṣv api mahā-mune
O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare. SB 6.14.5
This verse, a concise statement of bhakti which will be defined in middle six chapters, is the thread-like ornament on the neck of the devotees. The first chapter introduces the dialogue in the Gītā. The second, third and fourth chapters deal with niṣkāma-karma. The fifth deals with jñāna and sixth with aṣṭāḍga-yoga. But the main topic of the first six chapters is karma-yoga.
The commentary on the sixth chapter for the joy of the devotees has been completed by the mercy of the ācāryas.
In the sixth chapter, the method of controlling the fickle mind, achieved by the yogī who has controlled the senses through the process of aṣṭāḍga-yoga, is described.
In commencing the practice of aṣṭāḍga-yoga, one should not suddenly give up niṣkāma-karma-yoga which purifies the heart. He who performs actions prescribed by the scripture as inescapable duty (kāryam karma) without expectation of results (anāśritaḥ karma-phalam) is called a sannyāsī, since he renounces the results of his actions. He is called a yogī because his mind does not dwell on the enjoyment of objects of the senses. A person who merely renounces actions such as the fire sacrifice is not called a sannyāsī. Nor is one who merely half closes his eyes without external bodily activity (akriyaḥ) called a yogī.