Chapter 6
Abhyās-Yoga
Shlok 6.1
Shrī Bhagwān said
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।
स संन्यासी च योगी च न निरग्निर्न चाऽक्रियः॥
anāshritah karmafalam kāryam karma karoti yaha;
sa sannyāsī cha yogī cha na niragnirna chā’kriyaha.
One who performs obligatory karma without expecting the fruits of action is a sanyāsī[38] and a yogī but not one who forgoes performing agnihotra[39] and other rites or one who has withdrawn from action.
Shlok 6.2
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन॥
yam sannyāsamiti prāhuryogam tam viddhi pāṇḍava;
na hyasannyastasankalpo yogī bhavati kashchana.
O Arjun! That which the learned call sanyās,[40] realize it to be yoga; since anyone who has not renounced worldly desires is not a yogī.
Shlok 6.3
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।
योगारूढस्य तस्यैव शमः कारणमुच्यते॥
ārurukshormuneryogam karma kāraṇamuchyate;
yogārūḍhasya tasyaiva shamah kāraṇamuchyate.
For a muni who desires to be committed to yoga, karma (bhakti, sevā,[41] and other karma) is said to be the means. For specifically those who are engaged in yoga, mental restraint from material objects is said to be the means.
Shlok 6.4
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।
सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते॥
yadāhi nendriyārtheshu na karmaswanushajjate;
sarvasankalpasannyāsī yogārūḍhastadochyate.
When one assuredly is not attached to the sense objects and karma and renounces all earthly desires, they are said to be established in yoga.
Shlok 6.5
उद्धरेदात्मनाऽऽत्मानं नाऽनत्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥
uddharedātmanā’’tmānam nā’natmānamavasādayet;
ātmaiva hyātmano bandhurātmaiva ripurātmanaha.
One should uplift oneself by oneself; one should not degrade oneself; because the ātmā is one’s own friend, and the ātmā is one’s own enemy.
Shlok 6.6
बन्धुरात्माऽऽत्मनस्तस्य येनाऽऽत्मैवाऽऽत्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेताऽऽत्मैव शत्रुवत्॥
bandhurātmā’’tmanastasya yenā’’tmaivā’’tmanā jitaha;
anātmanastu shatrutve vartetā’’tmaiva shatruvat.
One who has conquered oneself by the self, only their ātmā is their friend. For the unconquered self,[42] the ātmā acts with hostility like an enemy.
Shlok 6.7
जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानाऽपमानयोः॥
jitātmanah prashāntasya paramātmā samāhitaha
shītoshṇasukhaduhkheshu tathā mānā’pamānayoho.
The ātmā of one who conquers the self and remains composed when experiencing cold, heat, pleasure, pain, as well as honor and insult, is thoroughly established in Aksharbrahma and Paramātmā.
Shlok 6.8
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः।
युक्त इत्युच्यते योगी समलोष्टाऽश्मकाञ्चनः॥
Jnānavijnānatruptātmā kūṭastho vijitendriyaha;
yukta ityuchyate yogī samaloshṭā’shmakānchanaha.
It is said that one whose ātmā is content with knowledge and realization, who is unchanging, whose senses are well-conquered, and who considers dirt, rocks, and gold as equal—such a yogī possesses yoga.
Shlok 6.9
सुहृन्मित्राऽर्युदासीनमध्यस्थद्वेष्यबन्धुषु।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते॥
suhrunmitrā’ryudāsīna-madhyasthadveshyabandhushu;
sādhushwapi cha pāpeshu samabuddhirvishishyate.
A yogī who views the good-hearted, a friend, an enemy, the opposing, the neutral, the hateful, relatives, the righteous, and even those who commit wrongdoing equally is superior.
Shlok 6.10
योगी युञ्जीत सततमात्मानं रहसि स्थितः।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः॥
yogī yunjīta satatamātmānam rahasi sthitaha;
ekākī yatachittātmā nirāshīraparigrahaha.
While staying alone in solitude, a yogī who controls the senses and the mind, is without worldly expectations, and is devoid of covetousness continuously joins the self with Paramātmā.
Shlok 6.11-12
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः।
नाऽत्युच्छ्रितं नाऽतिनीचं चैलाजिनकुशोत्तरम्॥
shuchau deshe pratishṭhāpya sthiramāsanamātmanaha;
nā’tyuchchhritam nā’tinīcham chailājinakushottaram.
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः।
उपविश्याऽऽसने युञ्ज्याद्योगमात्मविशुद्धये॥
tatraikāgram manah krutvā yatachittendriyakriyaha;
upavishyā’’sane yunjyādyogamātmavishuddhaye.
For the purity of the ātmā, one firmly lays out one’s seat, which is made out of either cloth, deerskin, or kush-grass[43] (which are successively superior), in a pure location that is neither too elevated nor too low. Then, having sat on that seat, they engage in the study of yoga, upon concentrating the mind and controlling the senses and the mind.
Shlok 6.13-14
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चाऽनवलोकयन्॥
samam kāyashirogrīvam dhārayannachalam sthiraha;
samprekshya nāsikāgram swam dishashchā’navalokayan.
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः॥
prashāntātmā vigatabhīrbrahmachārivrate sthitaha;
manah sanyamya machchitto yukta āsīta matparaha.
While firmly keeping the body, head, and neck upright, becoming steady, without looking in any of the directions, and while concentrating one’s gaze on the tip of one’s nose, a yogī, who (1) is calm, (2) fearless, (3) has restrained the mind, (4) is steady in the vow of celibacy, (5) whose mind is joined in me, (6) and who is engrossed in me, sits in meditation.
Shlok 6.15
युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति॥
yunjannevam sadā’’tmānam yogī niyatamānasaha;
shāntim nirvāṇaparamām matsansthāmadhigachchhati.
In this way, having always joined one’s ātmā with Paramātmā, a yogī, who has controlled the mind, attains the peace of ultimate liberation that resides within me.
Shlok 6.16
नाऽत्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।
न चाऽतिस्वप्नशीलस्य जाग्रतो नैव चाऽर्जुन॥
nā’tyashnatastu yogo’sti na chaikāntamanashnataha;
na chā’tiswapnashīlasya jāgrato naiva chā’rjuna.
Arjun! Indeed, one who overeats does not attain yoga. Similarly, one who does not eat at all, one who excessively sleeps, or one who excessively remains awake does not attain yoga.
Shlok 6.17
युक्ताऽऽहारविहारस्य युक्तचेष्टस्य कर्मसु।
युक्तस्वप्नाऽवबोधस्य योगो भवति दुःखहा॥
yuktā’’hāravihārasya yuktacheshṭasya karmasu;
yuktaswapnā’vabodhasya yogo bhavati duhkhahā.
For one whose consumption and conduct are appropriate, whose endeavors in karma are befitting, and who suitably sleeps and is awake, yoga becomes the destroyer of misery.
Shlok 6.18
यदा विनियतं चित्तमात्मन्येवाऽवतिष्ठते।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा॥
yadā viniyatam chittamātmanyevā’vatishṭhate;
nihspruhah sarvakāmebhyo yukta ityuchyate tadā.
When one’s thoroughly controlled mind is firmly established in only Paramātmā and one is detached from all worldly pleasures, they are said to be a yogī.
Shlok 6.19
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥
yathā dīpo nivātastho nengate sopamā smrutā;
yogino yatachittasya yunjato yogamātmanaha.
Just as a flame does not flicker in a place with no wind, the ātmā of a yogī, who has conquered the mind and is joined in yoga, remains steady.
Shlok 6.20
यत्रोपरमते चित्तं निरुद्धं योगसेवया।
यत्र चैवाऽऽत्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति॥
yatroparamate chittam niruddham yogasevayā;
yatra chaivā’’tmanā’’tmānam pashyannātmani tushyati.
The state in which, by the study of yoga, the conquered mind is engrossed in Paramātmā’s bliss and the state in which, while realizing Paramātmā by the ātmā, one remains content in only Paramātmā…
Shlok 6.21
सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम्।
वेत्ति यत्र न चैवाऽयं स्थितश्चलति तत्त्वतः॥
sukhamātyantikam yattad buddhigrāhyamatīndriyam;
vetti yatra na chaivā’yam sthitashchalati tattvataha.
The state in which one knows the eternal bliss, which is beyond the senses and comprehensible by the intellect, and the state in which, upon being established, one never moves away from Paramātmā…
Shlok 6.22
यं लब्ध्वा चाऽपरं लाभं मन्यते नाऽधिकं ततः।
यस्मिन्स्थितो न दुःखेन गुरुणाऽपि विचाल्यते॥
yam labdhvā chā’param lābham manyate nā’dhikam tataha;
yasminsthito na duhkhena guruṇā’pi vichālyate.
And the state which upon attaining it is believed that there is nothing more beneficial than it and the state in which, upon being established, one is not moved even by great misery…
Shlok 6.23
तं विद्याद्दुःखसंयोगवियोगं योगसंज्ञितम्।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा॥
tam vidyādduhkhasanyogaviyogam yogasanjnitam;
sa nishchayena yoktavyo yogo’nirviṇṇachetasā.
That state, which removes misery, should be known as yoga. That yoga should be practiced with resolve and an eager mind.
Shlok 6.24-25
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः॥
Sankalpaprabhavānkāmānstyaktvā sarvānasheshataha;
manasaivendriyagrāmam viniyamya samantataha.
शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्॥
shanaih shanairuparamed buddhyā dhrutigruhītayā;
ātmasanstham manah krutvā na kinchidapi chintayet.
Upon completely renouncing all the desires that arise from one’s wishes and entirely constraining all the senses with the mind, one should become detached from worldly pleasures using a gradually, firmly seized intellect. In this manner, upon establishing the mind within Paramātmā, one should not contemplate anything else.
Shlok 6.26
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्॥
yato yato nishcharati manashchanchalamasthiram;
tatastato niyamyaitadātmanyeva vasham nayet.
Upon withdrawing the restless and unstable mind from wherever it wanders, one should establish it in only Paramātmā.
Shlok 6.27
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्॥
prashāntamanasam hyenam yoginam sukhamuttamam;
upaiti shāntarajasam brahmabhūtamakalmasham.
One whose rajoguna[44] and other māyik attributes have become still and whose mind is thoroughly peaceful, such a yogī, who is without wrongdoing and brahmarūp, attains ultimate bliss.
Shlok 6.28
युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते॥
yunjannevam sadātmānam yogīvigatakalmashaha;
sukhena brahmasansparshamatyantam sukhamashnute.
In this way, a yogī, who is without wrongdoing, effortlessly enjoys the everlasting bliss experienced by Aksharbrahma while always uniting the ātmā with Paramātmā.
Shlok 6.29
सर्वभूतस्थमात्मानं सर्वभूतानि चाऽऽत्मनि।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः॥
sarvabhūtasthamātmānam sarvabhūtāni chā’’tmani;
īkshate yogayuktātmā sarvatra samadarshanaha.
One who is joined in yoga and impartial to all, sees the Paramātmā residing within all beings and views all beings within Paramātmā.
Shlok 6.30
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति।
तस्याऽहं न प्रणश्यामि स च मे न प्रणश्यति॥
yo mām pashyati sarvatra sarvam cha mayi pashyati;
tasyā’ham na praṇashyāmi sa cha me na praṇashyati.
One who sees me everywhere and sees everything within me, to them, I am not imperceptible, and they are not imperceptible to me.
Shlok 6.31
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते॥
sarvabhūtasthitam yo mām bhajatyekatvamāsthitaha;
sarvathā vartamāno’pi sa yogī mayi vartate.
Upon realizing Paramātmā in all, one who worships me, who resides in all beings, they, a yogī, remain engrossed in me despite performing worldly actions.
Shlok 6.32
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।
सुखं वा यदि वा दुःखं स योगी परमो मतः॥
ātmaupamyena sarvatra samam pashyati yo’rjuna;
sukham vā yadi vā duhkham sa yogī paramo mataha.
Arjun! A yogī who views the happiness and misery of all beings as equal to their own,[45] that yogī is believed to be supreme.
Shlok 6.33
Arjun said
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याऽहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम्॥
yo’yam yogastvayā proktah sāmyena madhusūdana;
etasyā’ham na pashyāmi chanchalatvātsthitim sthirām.
O Krishna! The even-mindedness which you have described as this yoga, I cannot see its steady state because of the mind’s restlessness.
Shlok 6.34
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याऽहं निग्रहं मन्ये वायोरिव सुदुष्करम्॥
chanchalam hi manah krushṇa pramāthi balavaddruḍham;
tasyā’ham nigraham manye vāyoriva sudushkaram.
Krishna! The mind is certainly restless, creates obstructions, is obstinate, and strong. I believe that, like the wind, it is very difficult to control.
Shlok 6.35
Shrī Bhagwān said
असंशयं महाबाहो मनो दुर्निग्रहं चलम्।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते॥
asanshayam mahābāho mano durnigraham chalam;
abhyāsena tu kaunteya vairāgyeṇa cha gruhyate.
O Arjun! There is no doubt that the mind is restless and difficult to control. However, Arjun! With practice and asceticism, it becomes controlled.
Shlok 6.36
असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः॥
asanyatātmanā yogo dushprāpa iti me matihi;
vashyātmanā tu yatatā shakyo’vāptumupāyataha.
I believe that, although yoga is difficult to attain by one whose mind is uncontrolled, it is possible to achieve it by one who controls the mind and endeavors by such means.
Shlok 6.37
Arjun said
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति॥
ayatih shraddhayopeto yogāchchalitamānasaha;
aprāpya yogasansiddhim kām gatim krushṇa gachchhati.
O Krishna! One who has faith but is uncontrolled, and as a result, whose mind is deterred from yoga, what end do they attain having not acquired perfection in yoga?
Shlok 6.38
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि॥
kachchinnobhayavibhrashṭashchhinnābhramiva nashyati;
apratishṭho mahābāho vimūḍho brahmaṇah pathi.
O One with great arms (Krishna)! Although they are unsteady on the path of Brahman, deluded, and have fallen from both paths, they are not destroyed like a scattered cloud, right?
Shlok 6.39
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।
त्वदन्यः संशयस्याऽस्य छेत्ता न ह्युपपद्यते॥
etanme sanshayam krushṇa chhettumarhasyasheshataha;
tvadanyah sanshayasyā’sya chhettāna hyupapadyate.
O Krishna! Only you can destroy this doubt of mine from its roots because besides you no one can destroy this doubt.
Shlok 6.40
Shrī Bhagwān said
पार्थ नैवेह नाऽमुत्र विनाशस्तस्य विद्यते।
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति॥
pārtha naiveha nā’mutra vināshastasya vidyate;
na hi kalyāṇakrutkashchiddurgatim tāta gachchhati.
O Arjun! They are not destroyed in either this world or the next. Because dear! Anyone who strives for liberation does not regress.
Shlok 6.41
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते॥
prāpya puṇyakrutām lokānushitvā shāshwatīh samāhā;
shuchīnām shrīmatām gehe yogabhrashṭo’bhijāyate.
Upon attaining the realms of those who possess merits and having resided there for many years, one who has fallen from the path of yoga takes birth in a favorable home.[46]
Shlok 6.42
अथवा योगिनामेव कुले भवति धीमताम्।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्॥
athavā yogināmeva kule bhavati dhīmatām;
etaddhi durlabhataram loke janma yadīdrusham.
Or they are born in a family of only intelligent yogīs. Truly, such a birth is extremely rare in this world.
Shlok 6.43
तत्र तं बुद्धिसंयोगं लभते पौर्वदैहिकम्।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन॥
tatra tam buddhisanyogam labhate paurvadaihikam;
yatate cha tato bhūyah sansiddhau kurunandana.
O Arjun! There they attain the buddhi-yoga[47] of their past life and thereafter, again strive to attain yoga.
Shlok 6.44
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः।
जिज्ञासुरपि योगस्य शब्दब्रह्माऽतिवर्तते॥
pūrvābhyāsena tenaiva hriyate hyavasho’pi saha;
jijnāsurapi yogasya shabdabrahmā’tivartate.
Despite being submissive to bodily impulses, they are certainly attracted to yoga because of its prior practice. Even a seeker of yoga surpasses the earthly fruits described within the Vedas.
Shlok 6.45
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम्॥
prayatnādyatamānastu yogī sanshuddhakilbishaha;
anekajanmasansiddhastato yāti parām gatim.
A yogī who engages in ritual performance with effort becomes free of wrongdoing and attains the supreme end upon perfecting yoga after many births.
Shlok 6.46
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।
कर्मिभ्यश्चाऽधिको योगी तस्माद्योगी भवाऽर्जुन॥
tapaswibhyo’dhiko yogī jnānibhyo’pi mato’dhikaha;
karmibhyashchā’dhiko yogī tasmādyogībhavā’rjuna.
A yogī is superior to ascetics. A yogī is believed to be greater than even the knowledgeable and superior to even those who perform karma. Therefore, Arjun! Become a yogī.
Shlok 6.47
योगिनामपि सर्वेषां मद्गतेनाऽन्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः॥
yogināmapi sarveshām madgatenā’ntarātmanā;
shraddhāvānbhajate yo mām sa me yuktatamo mataha.
Even amongst all yogīs, a yogī who, having joined the self with me, has faith and worships me is believed by me to be the supreme yogī.
॥इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादेऽभ्यासयोगो नाम षष्ठोऽध्यायः॥
iti shrīmadbhagavadgītāsūpanishatsu brahmavidyāyām yogashāstre shrīkrushṇārjunasamvāde’bhyāsayogo
nāma shashṭho’dhyāyaha
In this way, within the Upanishad-like Shrīmad-Bhagavad-Gītā, which is brahmavidyā and a sacred text on yoga, and in the dialogue between Shrī Krishna and Arjun, this concludes the sixth chapter titled “Abhyās-Yoga.”