Krishjan

Chapter 6 — Dhyana Yoga

Bhagavad Gita

47 Shloka • Translation Only

The Blessed Lord said: One who performs the action that ought to be done, without depending upon the fruits of action,— he is a true Sannyāsī and a Yogī; not one who has merely renounced sacred fires or abandoned action.

That which is called Sannyāsa (renunciation), know that to be Yoga, O Pāṇḍava. For no one becomes a Yogī without renouncing selfish desires and mental projections (saṅkalpas).

For the sage (muni) who seeks to ascend to Yoga, action is said to be the means. But for one who has already become established in Yoga, inner tranquility and stillness (śama) are said to be the means.

When a person is no longer attached to sense objects nor to actions, and has renounced all selfish desires and mental projections (saṅkalpas), then he is said to be firmly established in Yoga.

One should elevate the Self by the Self and should never degrade it. For the Self alone is the friend of the Self, and the Self alone is the enemy of the Self.

For one who has conquered the mind, the mind becomes the best friend. But for one who has failed to master it, the mind remains like an enemy.

For one who has mastered the mind and attained inner peace, the Supreme Self is firmly realized. Such a person remains steady amid heat and cold, pleasure and pain, as well as honor and dishonor.

One whose mind is satisfied with knowledge and wisdom, who is steadfast and has conquered the senses, is called Yogi, like a balanced lump of clay, stone, or gold.

One of equal vision toward friend and foe, the noble and the lowly, toward the neutral, the enemy, and one’s own kin, as well as toward the virtuous and the sinful— such a person of even intellect stands supreme.

The Yogi should constantly unite the mind with the Self, dwelling in solitude. Alone, with mind and self-controlled, free from expectation and possessiveness, one should remain absorbed in Yoga.

In a clean and sacred place, one should establish a firm seat for oneself— neither too high nor too low—covered with kuśa grass, a deer skin, and a cloth placed over them.

Seated there, with the mind made one-pointed, and with the activities of the mind and senses brought under control, one should practice Yoga for the purification of the self.

Holding the body, head, and neck erect and steady in a straight line, remaining motionless, one should fix the gaze on the tip of the nose, without looking in any direction.

With a peaceful mind, free from fear, established in the vow of Brahmacharya, controlling the mind and fixing it on Me, one should sit absorbed in Yoga, regarding Me as the Supreme Goal.

Thus, constantly disciplining the mind and remaining steadfast in Yoga, the Yogi attains supreme peace, the highest Nirvāṇa, abiding in Me.

O Arjuna, Yoga is not for one who eats too much, nor for one who eats too little. Nor is it for one who ,b>sleeps excessively, or for one who remains constantly awake.

For one who is moderate in food and recreation, balanced in actions, and regulated in sleep and wakefulness, Yoga becomes the destroyer of sorrow.

When the disciplined mind rests steadily in the Self alone, free from craving for all desires, then one is said to be established in Yoga.

Just as a lamp in a windless place does not flicker, so is the mind of a Yogi, disciplined and absorbed in the practice of Yoga, united with the Self.

When, through the practice of Yoga, the mind becomes completely still and restrained, and one beholds the Self through the Self, finding contentment in the Self alone.

There one experiences supreme happiness, grasped by the intellect yet beyond the senses. Established in that state, one never departs from the Truth.

Having attained that state, one considers no other gain to be greater. Established in it, one is not shaken even by the greatest sorrow.

Know that state, which is the separation from union with sorrow, to be called Yoga. This Yoga should be practiced with firm determination and an undiscouraged mind.

Completely abandoning all desires born of mental imaginings, and restraining the entire group of senses from every direction by the mind alone.

Gradually, step by step, one should bring the mind to rest through the intellect, sustained by ,b>steadfastness. Fixing the mind in the Self, one should not think of anything else.

Whenever and wherever the restless and unsteady mind wanders, one should bring it back under control and direct it once again to the Self alone.

Supreme happiness comes to that Yogi whose mind is peaceful, whose rajas has been quieted, who has become one with Brahman, and is free from all impurity.

Thus, constantly uniting the mind with the Self, the Yogi, free from all impurity, easily experiences the touch of Brahman and attains supreme bliss.

One whose mind is united through Yoga, and who sees with equal vision, beholds the Self in all beings and all beings within the Self.

One who sees Me everywhere, and sees all beings in Me, is never separated from Me, nor am I ever separated from that person.

He who worships Me, abiding in oneness (ekatva) and seeing Me as dwelling in all beings (sarva-bhūta),— that yogī, whatever his mode of life and wherever he may be, ever dwells in Me.

O Arjuna, the one who, by comparison with oneself (ātmaupamyena), sees all beings equally everywhere (samaṁ paśyati), whether in happiness (sukha) or in sorrow (duḥkha)— that yogī is regarded by Me as the highest (paramaḥ).

Arjuna said: O Madhusūdana, this Yoga of equanimity (sāmya) which You have taught— I do not see how it can remain steadily established, because the mind is so restless (cañcalatvāt).

For the mind, O Kṛṣṇa, is truly restless (cañcala), turbulent (pramāthi), powerful (balavat), and obstinate (dṛḍha). I think that controlling it (nigraha) is as difficult as restraining the wind (vāyu).

The Blessed Lord said: Undoubtedly (asaṁśayam), O Mahābāhu (mighty-armed one), the mind (manas) is difficult to restrain (durnigraham) and restless (calam). Yet, O Kaunteya, it is brought under control through practice (abhyāsa) and detachment (vairāgya).

In My view, Yoga is difficult to attain for one whose mind (ātman) is uncontrolled (asaṁyata). But for one who has mastered the mind (vaśyātman) and strives diligently (yatatā), it can be attained by the proper means (upāyataḥ).

Arjuna said: One who possesses faith (śraddhā) but lacks perseverance (ayatiḥ), whose mind has fallen away from Yoga, and who does not attain perfection in Yoga (yoga-saṁsiddhi)—what destination (gati) does he reach, O Kṛṣṇa?

O Mahābāhu (mighty-armed one), does he not perish, fallen from both paths (ubhaya-vibhraṣṭa), like a fragmented cloud (chinna-abhram), without any firm foundation (apratiṣṭhaḥ), bewildered (vimūḍhaḥ) on the path to Brahman?

O Kṛṣṇa, please completely dispel (aśeṣataḥ) this doubt (saṁśaya) of mine. For besides You, there is none who can remove (chettā) this doubt.

The Blessed Lord said: O Pārtha, neither in this world nor in the next is there destruction (vināśa) for him. For one who does good (kalyāṇa-kṛt), dear one (tāta), never comes to an unfortunate destiny (durgati).

Having attained the worlds (lokas) of the virtuous (puṇya-kṛtām) and dwelt there for many enduring years (śāśvatīḥ samāḥ), the one fallen from Yoga (yoga-bhraṣṭa) is born again in the family (geha) of the pure (śucīnām) and the prosperous (śrīmatām).

Or else, he is born into the family (kula) of wise Yogīs (yoginām dhīmatām). Such a birth is indeed exceedingly rare (durlabhataraṁ) in this world (loke).

There, he regains the connection (saṁyoga) with the spiritual understanding (buddhi) acquired in a previous body (paurva-dehikam). And from that point, O Kuru-nandana, he strives once again for perfection (saṁsiddhi).

By the force of that very previous practice, he is carried forward, even against his own will. Even a seeker who merely desires to know Yoga transcends Śabda-Brahman (the realm of ritualistic and scriptural knowledge).

But the Yogī, striving diligently and purified of impurities and sins,— having attained perfection through many births, reaches the supreme goal.

The Yogī is superior to ascetics (tapasvīs); he is also regarded as superior to those who possess mere intellectual knowledge. The Yogī is superior to those devoted to action alone. Therefore, O Arjuna, become a Yogī.

And among all Yogīs, the one who, with his inner self absorbed in Me, worships Me with faith,— that person is considered by Me to be the most deeply united with Yoga.