श्री भगवानुवाच
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः
śhrī bhagavān uvācha
anāśhritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ
sa sannyāsī cha yogī cha na niragnir na chākriyaḥ
Word by word
śhrī-bhagavān uvācha — the Supreme Lord saidanāśhritaḥ — not desiringkarma-phalam — results of actionskāryam — obligatorykarma — workkaroti — performyaḥ — one whosaḥ — that personsanyāsī — in the renounced ordercha — andyogī — yogicha — andna — notniḥ — withoutagniḥ — firena — notcha — alsoakriyaḥ — without activity
English
The Blessed Lord said: He who performs his bounden duty without depending on the fruits of his actions—he is a sannyasi and a yogi, not he who is without fire and without action.
श्रीभगवान् ने कहा -- जो पुरुष कर्मफल पर आश्रित न होकर कर्तव्य कर्म करता है, वह संन्यासी और योगी है, न कि वह जिसने केवल अग्नि का और क्रियायों का त्याग किया है।।
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन
yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava
na hyasannyasta-saṅkalpo yogī bhavati kaśhchana
Word by word
yam — whatsanyāsam — renunciationiti — thusprāhuḥ — they sayyogam — yogtam — thatviddhi — knowpāṇḍava — Arjun, the son of Panduna — nothi — certainlyasannyasta — without giving upsaṅkalpaḥ — desireyogī — a yogibhavati — becomeskaśhchana — anyone
English
Do you, O Arjuna, know that Yoga is what they call renunciation; no one indeed becomes a Yogi who has not renounced their thoughts.
हे पाण्डव ! जिसको (शास्त्रवित्) संन्यास कहते हैं, उसी को तुम योग समझो; क्योंकि संकल्पों को न त्यागने वाला कोई भी पुरुष योगी नहीं होता।।
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।
योगारूढस्य तस्यैव शमः कारणमुच्यते
ārurukṣhor muner yogaṁ karma kāraṇam uchyate
yogārūḍhasya tasyaiva śhamaḥ kāraṇam uchyate
Word by word
ārurukṣhoḥ — a beginnermuneḥ — of a sageyogam — Yogkarma — working without attachmentkāraṇam — the causeuchyate — is saidyoga ārūḍhasya — of those who are elevated in Yogtasya — theireva — certainlyśhamaḥ — meditationkāraṇam — the causeuchyate — is said
English
For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained Yoga, inaction is said to be the means.
योग में आरूढ़ होने की इच्छा वाले मुनि के लिए कर्म करना ही हेतु (साधन) कहा है और योगारूढ़ हो जाने पर उसी पुरुष के लिए शम को (शांति, संकल्पसंन्यास) साधन कहा गया है।।
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते
yadā hi nendriyārtheṣhu na karmasv-anuṣhajjate
sarva-saṅkalpa-sannyāsī yogārūḍhas tadochyate
Word by word
yadā — whenhi — certainlyna — notindriya-artheṣhu — for sense-objectsna — notkarmasu — to actionsanuṣhajjate — is attachmentsarva-saṅkalpa — all desires for the fruits of actionssanyāsī — renounceryoga-ārūḍhaḥ — elevated in the science of Yogtadā — at that timeuchyate — is said
English
When a person is not attached to the sense-objects or to actions, having renounced all thoughts, then they are said to have attained Yoga.
जब (साधक) न इन्द्रियों के विषयों में और न कर्मों में आसक्त होता है तब सर्व संकल्पों के संन्यासी को योगारूढ़ कहा जाता है।।
उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः
uddhared ātmanātmānaṁ nātmānam avasādayet
ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ
Word by word
uddharet — elevateātmanā — through the mindātmānam — the selfna — notātmānam — the selfavasādayet — degradeātmā — the mindeva — certainlyhi — indeedātmanaḥ — of the selfbandhuḥ — friendātmā — the mindeva — certainlyripuḥ — enemyātmanaḥ — of the self
English
One should raise oneself by one's own self alone; let not one lower oneself; for the self alone is one's own friend, and the self alone is one's own enemy.
मनुष्य को अपने द्वारा अपना उद्धार करना चाहिये और अपना अध: पतन नहीं करना चाहिये; क्योंकि आत्मा ही आत्मा का मित्र है और आत्मा (मनुष्य स्वयं) ही आत्मा का (अपना) शत्रु है।।
बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्
bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śhatrutve vartetātmaiva śhatru-vat
Word by word
bandhuḥ — friendātmā — the mindātmanaḥ — for the persontasya — of himyena — by whomātmā — the mindeva — certainlyātmanā — for the personjitaḥ — conqueredanātmanaḥ — of those with unconquered mindtu — butśhatrutve — for an enemyvarteta — remainsātmā — the mindeva — asśhatru-vat — like an enemy
English
The Self is the friend of the self of him by whom the Self has been conquered; but to the unconquered self, this Self stands in the position of an enemy, like an external foe.
जिसने आत्मा (इंद्रियों,आदि) को आत्मा के द्वारा जीत लिया है, उस पुरुष का आत्मा उसका मित्र होता है, परन्तु अजितेन्द्रिय के लिए आत्मा शत्रु के समान स्थित होता है।।
जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः
jitātmanaḥ praśhāntasya paramātmā samāhitaḥ
śhītoṣhṇa-sukha-duḥkheṣhu tathā mānāpamānayoḥ
Word by word
jita-ātmanaḥ — one who has conquered one’s mindpraśhāntasya — of the peacefulparama-ātmā — Godsamāhitaḥ — steadfastśhīta — in colduṣhṇa — heatsukha — happinessduḥkheṣhu — and distresstathā — alsomāna — in honorapamānayoḥ — and dishonor
English
The Supreme Self of him who is self-controlled and peaceful remains balanced in cold and heat, pleasure and pain, as well as in honor and dishonor.
शीत-उष्ण, सुख-दु:ख तथा मान-अपमान में जो प्रशान्त रहता है, ऐसे जितात्मा पुरुष के लिये परमात्मा सम्यक् प्रकार से स्थित है, अर्थात्, आत्मरूप से विद्यमान है।।
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः
jñāna-vijñāna-tṛiptātmā kūṭa-stho vijitendriyaḥ
yukta ityuchyate yogī sama-loṣhṭāśhma-kāñchanaḥ
Word by word
jñāna — knowledgevijñāna — realized knowledge, wisdom from withintṛipta ātmā — one fully satisfiedkūṭa-sthaḥ — undisturbedvijita-indriyaḥ — one who has conquered the sensesyuktaḥ — one who is in constant communion with the Supremeiti — thusuchyate — is saidyogī — a yogisama — looks equallyloṣhṭra — pebblesaśhma — stonekāñchanaḥ — gold
English
The Yogi who is satisfied with the knowledge and wisdom of the Self, who has conquered the senses, and to whom a clod of earth, a piece of stone, and gold are all the same, is said to have attained Nirvikalpa Samadhi.
जो योगी ज्ञान और विज्ञान से तृप्त है, जो विकार रहित (कूटस्थ) और जितेन्द्रिय है, जिसको मिट्टी, पाषाण और कंचन समान है, वह (परमात्मा से) युक्त कहलाता है।।
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते
suhṛin-mitrāryudāsīna-madhyastha-dveṣhya-bandhuṣhu
sādhuṣhvapi cha pāpeṣhu sama-buddhir viśhiṣhyate
Word by word
su-hṛit — toward the well-wishersmitra — friendsari — enemiesudāsīna — neutral personsmadhya-stha — mediatorsdveṣhya — the enviousbandhuṣhu — relativessādhuṣhu — piousapi — as well ascha — andpāpeṣhu — the sinnerssama-buddhiḥ — of impartial intellectviśhiṣhyate — is distinguished
English
He who is of the same mind towards the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, the relatives, the righteous, and the unrighteous, excels.
जो पुरुष सुहृद्, मित्र, शत्रु, उदासीन, मध्यस्थ, द्वेषी और बान्धवों में तथा धर्मात्माओं में और पापियों में भी समान भाव वाला है, वह श्रेष्ठ है।।
योगी युञ्जीत सततमात्मानं रहसि स्थितः।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः
yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ
ekākī yata-chittātmā nirāśhīr aparigrahaḥ
Word by word
yogī — a yogiyuñjīta — should remain engaged in meditationsatatam — constantlyātmānam — selfrahasi — in seclusionsthitaḥ — remainingekākī — aloneyata-chitta-ātmā — with a controlled mind and bodynirāśhīḥ — free from desiresaparigrahaḥ — free from desires for possessions for enjoyment
English
Let the yogi constantly strive to keep the mind steady, remaining in solitude, alone, with the body and mind controlled, and free from hope and greed.
शरीर और मन को संयमित किया हुआ योगी एकान्त स्थान पर अकेला रहता हुआ आशा और परिग्रह से मुक्त होकर निरन्तर मन को आत्मा में स्थिर करे।।
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्
śhuchau deśhe pratiṣhṭhāpya sthiram āsanam ātmanaḥ
nātyuchchhritaṁ nāti-nīchaṁ chailājina-kuśhottaram
Word by word
śhuchau — in a cleandeśhe — placepratiṣhṭhāpya — having establishedsthiram — steadfastāsanam — seatātmanaḥ — his ownna — notati — toouchchhritam — highna — notati — toonīcham — lowchaila — clothajina — a deerskinkuśha — kuśh grassuttaram — one over the other
English
In a clean spot, having established a firm seat of his own, neither too high nor too low, made of cloth, skin, and kusha grass layered one over the other.
शुद्ध (स्वच्छ) भूमि में कुश, मृगशाला और उस पर वस्त्र रखा हो ऐसे अपने आसन को न अति ऊँचा और न अति नीचा स्थिर स्थापित करके....৷৷.।।
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये
tatraikāgraṁ manaḥ kṛitvā yata-chittendriya-kriyaḥ
upaviśhyāsane yuñjyād yogam ātma-viśhuddhaye
Word by word
tatra — thereeka-agram — one-pointedmanaḥ — mindkṛitvā — having madeyata-chitta — controlling the mindindriya — senseskriyaḥ — activitiesupaviśhya — being seatedāsane — on the seatyuñjyāt yogam — should strive to practice yogātma viśhuddhaye — for purification of the mind
English
There, having made the mind one-pointed, with the actions of the mind and senses controlled, let him, seated on the seat, practice Yoga for the purification of the self.
वहाँ (आसन में बैठकर) मन को एकाग्र करके, चित्त और इन्द्रियों की क्रियाओं को वश में किये हुये आत्मशुद्धि के लिए योग का अभ्यास करे।।
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्
samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥ
samprekṣhya nāsikāgraṁ svaṁ diśhaśh chānavalokayan
Word by word
samam — straightkāya — bodyśhiraḥ — headgrīvam — neckdhārayan — holdingachalam — unmovingsthiraḥ — stillsamprekṣhya — gazingnāsika-agram — at the tip of the nosesvam — owndiśhaḥ — directionscha — andanavalokayan — not looking
English
Let him firmly hold his body, head, and neck erect and still, gazing at the tip of his nose without looking around.
काया, सिर और ग्रीवा को समान और अचल धारण किये हुए स्थिर होकर अपनी नासिका के अग्र भाग को देखकर अन्य दिशाओं को न देखता हुआ।।
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः
praśhāntātmā vigata-bhīr brahmachāri-vrate sthitaḥ
manaḥ sanyamya mach-chitto yukta āsīta mat-paraḥ
Word by word
praśhānta — sereneātmā — mindvigata-bhīḥ — fearlessbrahmachāri-vrate — in the vow of celibacysthitaḥ — situatedmanaḥ — mindsanyamya — having controlledmat-chittaḥ — meditate on me (Shree Krishna)yuktaḥ — engagedāsīta — should sitmat-paraḥ — having me as the supreme goal
English
Serene-minded, fearless, firm in the vow of a Brahmachari, having controlled their mind, thinking of Me and balanced in mind, let them sit, having Me as their supreme goal.
(साधक को) प्रशान्त अन्त:करण, निर्भय और ब्रह्मचर्य ब्रत में स्थित होकर, मन को संयमित करके चित्त को मुझमें लगाकर मुझे ही परम लक्ष्य समझकर बैठना चाहिए।।
युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति
yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ
śhantiṁ nirvāṇa-paramāṁ mat-sansthām adhigachchhati
Word by word
yuñjan — keeping the mind absorbed in Godevam — thussadā — constantlyātmānam — the mindyogī — a yoginiyata-mānasaḥ — one with a disciplined mindśhāntim — peacenirvāṇa — liberation from the material bondageparamām — suprememat-sansthām — abides in meadhigachchhati — attains
English
Thus, always keeping the mind balanced, the yogi, with the mind controlled, attains the peace abiding in Me, culminating in liberation.
इस प्रकार सदा मन को स्थिर करने का प्रयास करता हुआ संयमित मन का योगी मुझमें स्थित परम निर्वाण (मोक्ष) स्वरूप शांति को प्राप्त होता है।।
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन
nātyaśhnatastu yogo ’sti na chaikāntam anaśhnataḥ
na chāti-svapna-śhīlasya jāgrato naiva chārjuna
Word by word
na — notati — too muchaśhnataḥ — of one who eatstu — howeveryogaḥ — Yogasti — there isna — notcha — andekāntam — at allanaśhnataḥ — abstaining from eatingna — notcha — andati — too muchsvapna-śhīlasya — of one who sleepsjāgrataḥ — of one who does not sleep enoughna — noteva — certainlycha — andarjuna — Arjun
English
Verily, Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much, nor for him who is always awake, O Arjuna.
परन्तु, हे अर्जुन ! यह योग उस पुरुष के लिए सम्भव नहीं होता, जो अधिक खाने वाला है या बिल्कुल न खाने वाला है तथा जो अधिक सोने वाला है या सदा जागने वाला है।।
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा
yuktāhāra-vihārasya yukta-cheṣhṭasya karmasu
yukta-svapnāvabodhasya yogo bhavati duḥkha-hā
Word by word
yukta — moderateāhāra — eatingvihārasya — recreationyukta cheṣhṭasya karmasu — balanced in workyukta — regulatedsvapna-avabodhasya — sleep and wakefulnessyogaḥ — Yogbhavati — becomesduḥkha-hā — the slayer of sorrows
English
Yoga becomes the destroyer of pain for him who is moderate in eating and recreation (such as walking, etc.), who exercises moderation in action, and who is moderate in sleep and wakefulness.
उस पुरुष के लिए योग दु:खनाशक होता है, जो युक्त आहार और विहार करने वाला है, यथायोग्य चेष्टा करने वाला है और परिमित शयन और जागरण करने वाला है।।
यदा विनियतं चित्तमात्मन्येवावतिष्ठते।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा
yadā viniyataṁ chittam ātmanyevāvatiṣhṭhate
niḥspṛihaḥ sarva-kāmebhyo yukta ityuchyate tadā
Word by word
yadā — whenviniyatam — fully controlledchittam — the mindātmani — of the selfeva — certainlyavatiṣhṭhate — staysnispṛihaḥ — free from cravings: sarvakāmebhyaḥ — for yearning of the sensesyuktaḥ — situated in perfect Yogiti — thusuchyate — is saidtadā — then
English
When the perfectly controlled mind rests in the Self alone, free from longing for any of the objects of desire, then it is said, 'He is united'.
वश में किया हुआ चित्त जिस कालमें अपने स्वरुपमें ही स्थित हो जाता है और स्वयं सम्पूर्ण पदार्थों नि: स्पृह हो जाता है, उस कालमें वह योगी कहा जाता है।
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः
yathā dīpo nivāta-stho neṅgate sopamā smṛitā
yogino yata-chittasya yuñjato yogam ātmanaḥ
Word by word
yathā — asdīpaḥ — a lampnivāta-sthaḥ — in a windless placena — does notiṅgate — flickerssā — thisupamā — analogysmṛitā — is consideredyoginaḥ — of a yogiyata-chittasya — whose mind is disciplinedyuñjataḥ — steadily practicingyogam — in meditationātmanaḥ — on the Supreme
English
As a lamp placed in a windless spot does not flicker, so is the Yogi of a controlled mind, who practices Yoga in the Self, compared.
जैसे स्पन्दनरहित वायुके स्थानमें स्थित दीपककी लौ चेष्टारहित हो जाती है, योगका अभ्यास करते हुए यतचित्तवाले योगीके चित्तकी वैसी ही उपमा कही गयी है।।
यत्रोपरमते चित्तं निरुद्धं योगसेवया।
यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति
yatroparamate chittaṁ niruddhaṁ yoga-sevayā
yatra chaivātmanātmānaṁ paśhyann ātmani tuṣhyati
Word by word
yatra — whenuparamate — rejoice inner joychittam — the mindniruddham — restrainedyoga-sevayā — by the practice of yogyatra — whencha — andeva — certainlyātmanā — through the purified mindātmānam — the soulpaśhyan — beholdātmani — in the selftuṣhyati — is satisfied
English
When the mind, restrained by the practice of yoga, attains quietude, and when one sees the Self by the Self, they are satisfied in their own Self.
योगका सेवन करनेसे जिस अवस्थामें निरुध्द चित्त उपराम हो जाता है तथा जिस अवस्थामें स्वयं अपने-आपमें अपने-आपको देखता हुआ अपने-आपमें सन्तुष्ट हो जाता है।।
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः
sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam
vetti yatra na chaivāyaṁ sthitaśh chalati tattvataḥ
Word by word
sukham — happinessātyantikam — limitlessyat — whichtat — thatbuddhi — by intellectgrāhyam — graspatīndriyam — transcending the sensesvetti — knowsyatra — whereinna — nevercha — andeva — certainlyayam — hesthitaḥ — situatedchalati — deviatestattvataḥ — from the Eternal Truth
English
When he (the Yogi) feels that infinite bliss which can be grasped by the pure intellect and which transcends the senses, and is established therein, never moving away from the reality.
जो सुख आत्यन्तिक, अतीन्द्रिय और बुध्दिग्राह्म है, उस सुखका जिस अवस्थामें अनुभव करता है और जिस सुखमें स्थित हुआ यह ध्यानयोगी फिर कभी तत्वसे विचलित नहीं होता है।।
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते
yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena guruṇāpi vichālyate
Word by word
yam — whichlabdhvā — having gainedcha — andaparam — any otherlābham — gainmanyate — considersna — notadhikam — greatertataḥ — than thatyasmin — in whichsthitaḥ — being situatedna — neverduḥkhena — by sorrowguruṇā — (by) the greatestapi — evenvichālyate — is shaken
English
Having obtained it, he thinks there is no other gain superior to it; established in it, he is not moved even by heavy sorrow.
जिस लाभकी प्राप्ति होनेपर उससे अधिक कोई दूसरा लाभ उसके माननेमें भी नहीं आता और जिसमें स्थित होनेपर वह बड़े भारी दु:ख से भी विचलित नहीं होता है।।
तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा
taṁ vidyād duḥkha-sanyoga-viyogaṁ yogasaṅjñitam
sa niśhchayena yoktavyo yogo ’nirviṇṇa-chetasā
Word by word
tam — thatvidyāt — you should knowduḥkha-sanyoga-viyogam — state of severance from union with miseryyoga-saṁjñitam — is known as yogsaḥ — thatniśhchayena — resolutelyyoktavyaḥ — should be practicedyogaḥ — yoganirviṇṇa-chetasā — with an undeviating mind
English
Let this be known by the name of Yoga, the severance from union with pain. This Yoga should be practiced with determination and with an undespairing mind.
दु:ख के संयोग से वियोग है, उसीको 'योग' नामसे जानना चाहिये । (वह योग जिस ध्यानयोग लक्ष्य है,) उस ध्यानयोका अभ्यास न उकताये हुए चित्तसे निश्चयपूर्वक करना चाहिये।।
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः
saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ
manasaivendriya-grāmaṁ viniyamya samantataḥ
Word by word
saṅkalpa — a resolveprabhavān — born ofkāmān — desirestyaktvā — having abandonedsarvān — allaśheṣhataḥ — completelymanasā — through the mindeva — certainlyindriya-grāmam — the group of sensesviniyamya — restrainingsamantataḥ — from all sides
English
Abandoning unreservedly all desires born of Sankalpa (thought and imagination) and completely restraining the whole group of senses by the mind from all sides.
संकल्प से उत्पन्न समस्त कामनाओं को नि:शेष रूप से परित्याग कर मन के द्वारा इन्द्रिय समुदाय को सब ओर से सम्यक् प्रकार वश में करके।।
शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्
śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayā
ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet
Word by word
śhanaiḥ — graduallyśhanaiḥ — graduallyuparamet — attain peacebuddhyā — by intellectdhṛiti-gṛihītayā — achieved through determination of resolve that is in accordance with scripturesātma-sanstham — fixed in Godmanaḥ — mindkṛitvā — having madena — notkiñchit — anythingapi — evenchintayet — should think of
English
Little by little, let him attain steadiness of the intellect by holding it firmly; having made the mind establish itself in the Self, let him not think of anything else.
शनै: शनै: धैर्ययुक्त बुद्धि के द्वारा (योगी) उपरामता (शांति) को प्राप्त होवे; मन को आत्मा में स्थित करके फिर अन्य कुछ भी चिन्तन न करे।।
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्
yato yato niśhcharati manaśh chañchalam asthiram
tatas tato niyamyaitad ātmanyeva vaśhaṁ nayet
Word by word
yataḥ yataḥ — whenever and whereverniśhcharati — wandersmanaḥ — the mindchañchalam — restlessasthiram — unsteadytataḥ tataḥ — from thereniyamya — having restrainedetat — thisātmani — on Godeva — certainlyvaśham — controlnayet — should bring
English
From whatever cause the restless and unsteady mind wanders away, let him restrain it from that and bring it under the control of the Self alone.
यह चंचल और अस्थिर मन जिन कारणों से (विषयों में) विचरण करता है, उनसे संयमित करके उसे आत्मा के ही वश में लावे अर्थात् आत्मा में स्थिर करे।।
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्
praśhānta-manasaṁ hyenaṁ yoginaṁ sukham uttamam
upaiti śhānta-rajasaṁ brahma-bhūtam akalmaṣham
Word by word
praśhānta — peacefulmanasam — mindhi — certainlyenam — thisyoginam — yogisukham uttamam — the highest blissupaiti — attainsśhānta-rajasam — whose passions are subduedbrahma-bhūtam — endowed with God-realizationakalmaṣham — without sin
English
Supreme Bliss indeed comes to this Yogi whose mind is made peaceful, whose passion is quelled, who has become Brahman, and who is free from sin.
जिसका मन प्रशान्त है, जो पापरहित (अकल्मषम्) है और जिसका रजोगुण (विक्षेप) शांत हुआ है, ऐसे ब्रह्मरूप हुए इस योगी को उत्तम सुख प्राप्त होता है।।
युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते
yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥ
sukhena brahma-sansparśham atyantaṁ sukham aśhnute
Word by word
yuñjan — uniting (the self with God)evam — thussadā — alwaysātmānam — the selfyogī — a yogivigata — freed fromkalmaṣhaḥ — sinssukhena — easilybrahma-sansparśham — constantly in touch with the Supremeatyantam — the highestsukham — blissaśhnute — attains
English
The yogi, always engaging the mind thus (in the practice of yoga), is freed from sins and easily enjoys the infinite bliss of contact with Brahman (the Eternal).
इस प्रकार मन को सदा आत्मा में स्थिर करने का योग करने वाला पापरहित योगी सुखपूर्वक ब्रह्मसंस्पर्श का परम सुख प्राप्त करता है।।
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः
sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmani
īkṣhate yoga-yuktātmā sarvatra sama-darśhanaḥ
Word by word
sarva-bhūta-stham — situated in all living beingsātmānam — Supreme Soulsarva — allbhūtāni — living beingscha — andātmani — in Godīkṣhate — seesyoga-yukta-ātmā — one united in consciousness with Godsarvatra — everywheresama-darśhanaḥ — equal vision
English
With the mind harmonized by Yoga, he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.
योगयुक्त अन्त:करण वाला और सर्वत्र समदर्शी योगी आत्मा को सब भूतों में और भूतमात्र को आत्मा में देखता है।।
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति
yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati
tasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati
Word by word
yaḥ — whomām — mepaśhyati — seesarvatra — everywheresarvam — everythingcha — andmayi — in mepaśhyati — seetasya — for himaham — Ina — notpraṇaśhyāmi — lostsaḥ — that personcha — andme — to mena — norpraṇaśhyati — lost
English
He who sees Me everywhere and sees everything in Me, never becomes separated from Me, nor do I from him.
जो पुरुष मुझे सर्वत्र देखता है और सबको मुझमें देखता है, उसके लिए मैं नष्ट नहीं होता (अर्थात् उसके लिए मैं दूर नहीं होता) और वह मुझसे वियुक्त नहीं होता।।
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते
sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥ
sarvathā vartamāno ’pi sa yogī mayi vartate
Word by word
sarva-bhūta-sthitam — situated in all beingsyaḥ — whomām — mebhajati — worshipsekatvam — in unityāsthitaḥ — establishedsarvathā — in all kinds ofvarta-mānaḥ — remainapi — althoughsaḥ — heyogī — a yogimayi — in mevartate — dwells
English
He who, being established in unity, worships Me, who dwells in all beings, that yogi abides in Me, whatever their mode of living may be.
जो पुरुष एकत्वभाव मंे स्थित हुआ सम्पूर्ण भूतों में स्थित मुझे भजता है, वह योगी सब प्रकार से वर्तता हुआ (रहता हुआ) मुझमें स्थित रहता है।।
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।
सुखं वा यदि वा दुःखं सः योगी परमो मतः
ātmaupamyena sarvatra samaṁ paśhyati yo ’rjuna
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ
Word by word
ātma-aupamyena — similar to oneselfsarvatra — everywheresamam — equallypaśhyati — seeyaḥ — whoarjuna — Arjunsukham — joyvā — oryadi — ifvā — orduḥkham — sorrowsaḥ — suchyogī — a yogiparamaḥ — highestmataḥ — is considered
English
He who, through the likeness of the Self, O Arjuna, sees reality everywhere, be it pleasure or pain, is regarded as the highest Yogi.
हे अर्जुन ! जो पुरुष अपने समान सर्वत्र सम देखता है, चाहे वह सुख हो या दु:ख, वह परम योगी माना गया है।।
अर्जुन उवाच
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्
arjuna uvācha
yo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdana
etasyāhaṁ na paśhyāmi chañchalatvāt sthitiṁ sthirām
Word by word
arjunaḥ uvācha — Arjun saidyaḥ — whichayam — thisyogaḥ — system of Yogtvayā — by youproktaḥ — describedsāmyena — by equanimitymadhu-sūdana — Shree Krishna, the killer of the demon named Madhuetasya — of thisaham — Ina — do notpaśhyāmi — seechañchalatvāt — due to restlessnesssthitim — situationsthirām — steady
English
Arjuna said, "O Krishna, I do not see how this Yoga of equanimity, which you have taught me, can be maintained steadily, due to the restlessness of the mind."
अर्जुन ने कहा -- हे मधुसूदन ! जो यह साम्य योग आपने कहा, मैं मन के चंचल होने से इसकी चिरस्थायी स्थिति को नहीं देखता हूं।।
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्
chañchalaṁ hi manaḥ kṛiṣhṇa pramāthi balavad dṛiḍham
tasyāhaṁ nigrahaṁ manye vāyor iva su-duṣhkaram
Word by word
chañchalam — restlesshi — certainlymanaḥ — mindkṛiṣhṇa — Shree Krishnapramāthi — turbulentbala-vat — strongdṛiḍham — obstinatetasya — itsaham — Inigraham — controlmanye — thinkvāyoḥ — of the windiva — likesu-duṣhkaram — difficult to perform
English
The mind is indeed restless, turbulent, strong, and unyielding, O Krishna; I consider it as difficult to control as controlling the wind.
क्योंकि हे कृष्ण ! यह मन चंचल और प्रमथन स्वभाव का तथा बलवान् और दृढ़ है; उसका निग्रह करना मैं वायु के समान अति दुष्कर मानता हूँ ।।
श्री भगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलं।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते
śhrī bhagavān uvācha
asanśhayaṁ mahā-bāho mano durnigrahaṁ chalam
abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate
Word by word
śhrī-bhagavān uvācha — Lord Krishna saidasanśhayam — undoubtedlymahā-bāho — mighty-armed onemanaḥ — the minddurnigraham — difficult to restrainchalam — restlessabhyāsena — by practicetu — butkaunteya — Arjun, the son of Kuntivairāgyeṇa — by detachmentcha — andgṛihyate — can be controlled
English
The Blessed Lord said, "Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but with practice and dispassion, it can be restrained."
श्रीभगवान् कहते हैं -- हे महबाहो ! नि:सन्देह मन चंचल और कठिनता से वश में होने वाला है; परन्तु, हे कुन्तीपुत्र ! उसे अभ्यास और वैराग्य के द्वारा वश में किया जा सकता है।।
असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः
asaṅyatātmanā yogo duṣhprāpa iti me matiḥ
vaśhyātmanā tu yatatā śhakyo ’vāptum upāyataḥ
Word by word
asanyata-ātmanā — one whose mind is unbridledyogaḥ — Yogduṣhprāpaḥ — difficult to attainiti — thusme — mymatiḥ — opinionvaśhya-ātmanā — by one whose mind is controlledtu — butyatatā — one who strivesśhakyaḥ — possibleavāptum — to achieveupāyataḥ — by right means
English
I think Yoga is hard to be attained by one with an uncontrolled self, but the self-controlled and striving one can attain it by the appropriate means.
असंयत मन के पुरुष द्वारा योग प्राप्त होना कठिन है, परन्तु स्वाधीन मन वाले प्रयत्नशील पुरुष द्वारा उपाय से योग प्राप्त होना संभव है, यह मेरा मत है।।
अर्जुन उवाच
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति
arjuna uvācha
ayatiḥ śhraddhayopeto yogāch chalita-mānasaḥ
aprāpya yoga-sansiddhiṁ kāṅ gatiṁ kṛiṣhṇa gachchhati
Word by word
arjunaḥ uvācha — Arjun saidayatiḥ — laxśhraddhayā — with faithupetaḥ — possessedyogāt — from Yogchalita-mānasaḥ — whose mind becomes deviatedaprāpya — failing to attainyoga-sansiddhim — the highest perfection in yogkām — whichgatim — destinationkṛiṣhṇa — Shree Krishnagachchhati — goes
English
Arjuna said, "He who is unable to control himself, even though he has faith, and whose mind wanders away from Yoga, what end does he meet, having failed to attain perfection in Yoga, O Krishna?"
अर्जुन ने कहा -- हे कृष्ण ! जिसका मन योग से चलायमान हो गया है, ऐसा अपूर्ण प्रयत्न वाला (अयति) श्रद्धायुक्त पुरुष योग की सिद्धि को न प्राप्त होकर किस गति को प्राप्त होता है?
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि
kachchin nobhaya-vibhraṣhṭaśh chhinnābhram iva naśhyati
apratiṣhṭho mahā-bāho vimūḍho brahmaṇaḥ pathi
Word by word
kachchit — whetherna — notubhaya — bothvibhraṣhṭaḥ — deviated fromchhinna — brokenabhram — cloudiva — likenaśhyati — perishesapratiṣhṭhaḥ — without any supportmahā-bāho — mighty-armed Krishnavimūḍhaḥ — bewilderedbrahmaṇaḥ — of God-realizationpathi — one on the path
English
Fallen from both, does he not perish like a rent cloud, supportless, O mighty-armed one, deluded on the path of Brahman?
हे महबाहो ! क्या वह ब्रह्म के मार्ग में मोहित तथा आश्रयरहित पुरुष छिन्न-भिन्न मेघ के समान दोनों ओर से भ्रष्ट हुआ नष्ट तो नहीं हो जाता है?
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते
etan me sanśhayaṁ kṛiṣhṇa chhettum arhasyaśheṣhataḥ
tvad-anyaḥ sanśhayasyāsya chhettā na hyupapadyate
Word by word
etat — thisme — mysanśhayam — doubtkṛiṣhṇa — Krishnachhettum — to dispelarhasi — you canaśheṣhataḥ — completelytvat — than youanyaḥ — othersanśhayasya — of doubtasya — thischhettā — a dispellerna — neverhi — certainlyupapadyate — is fit
English
O Krishna, please completely dispel this doubt of mine, for it is not possible for anyone but You to do so.
हे कृष्ण ! मेरे इस संशय को नि:शेष रूप से छेदन (निराकरण) करने के लिए आप ही योग्य है; क्योंकि आपके अतिरिक्त अन्य कोई इस संशय का छेदन करन वाला (छेत्ता) मिलना संभव नहीं है।।
श्री भगवानुवाच
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।
नहि कल्याणकृत्कश्िचद्दुर्गतिं तात गच्छति
śhrī bhagavān uvācha
pārtha naiveha nāmutra vināśhas tasya vidyate
na hi kalyāṇa-kṛit kaśhchid durgatiṁ tāta gachchhati
Word by word
śhrī-bhagavān uvācha — the Supreme Lord saidpārtha — Arjun, the son of Prithana eva — neveriha — in this worldna — neveramutra — in the next worldvināśhaḥ — destructiontasya — hisvidyate — existsna — neverhi — certainlykalyāṇa-kṛit — one who strives for God-realizationkaśhchit — anyonedurgatim — evil destinationtāta — my friendgachchhati — goes
English
The Blessed Lord said, "O Arjuna, neither in this world nor in the next will there be destruction for him; none, indeed, who does good, O my son, ever comes to grief."
श्रीभगवान् ने कहा -- हे पार्थ ! उस पुरुष का, न तो इस लोक में और न ही परलोक में ही नाश होता है; हे तात ! कोई भी शुभ कर्म करने वाला दुर्गति को नहीं प्राप्त होता है।।
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते
prāpya puṇya-kṛitāṁ lokān uṣhitvā śhāśhvatīḥ samāḥ
śhuchīnāṁ śhrīmatāṁ gehe yoga-bhraṣhṭo’bhijāyate
Word by word
prāpya — attainpuṇya-kṛitām — of the virtuouslokān — abodesuṣhitvā — after dwellingśhāśhvatīḥ — manysamāḥ — agesśhuchīnām — of the piousśhrī-matām — of the prosperousgehe — in the houseyoga-bhraṣhṭaḥ — the unsuccessful yogisabhijāyate — take birth
English
Having attained to the worlds of the righteous and having dwelt there for everlasting years, he who fell from Yoga is born in a house of the pure and wealthy.
योगभ्रष्ट पुरुष पुण्यवानों के लोकों को प्राप्त होकर वहाँ दीर्घकाल तक वास करके शुद्ध आचरण वाले श्रीमन्त (धनवान) पुरुषों के घर में जन्म लेता है।।
अथवा योगिनामेव कुले भवति धीमताम्।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्
atha vā yoginām eva kule bhavati dhīmatām
etad dhi durlabhataraṁ loke janma yad īdṛiśham
Word by word
atha vā — elseyoginām — of those endowed with divine wisdomeva — certainlykule — in the familybhavati — take birthdhī-matām — of the wiseetat — thishi — certainlydurlabha-taram — very rareloke — in this worldjanma — birthyat — whichīdṛiśham — like this
English
Or he is born in a family of even the wisest of yogis; verily, such a birth is very difficult to obtain in this world.
अथवा, (साधक) ज्ञानवान् योगियों के ही कुल में जन्म लेता है, परन्तु इस प्रकार का जन्म इस लोक में नि:संदेह अति दुर्लभ है।।
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन
tatra taṁ buddhi-sanyogaṁ labhate paurva-dehikam
yatate cha tato bhūyaḥ sansiddhau kuru-nandana
Word by word
tatra — theretam — thatbuddhi-sanyogam — reawaken their wisdomlabhate — obtainspaurva-dehikam — from the previous livesyatate — strivescha — andtataḥ — thereafterbhūyaḥ — againsansiddhau — for perfectionkuru-nandana — Arjun, descendant of the Kurus
English
Then he comes into contact with the knowledge acquired in his former body and strives even more for perfection, O Arjuna.
हे कुरुनन्दन ! वह पुरुष वहाँ पूर्व देह में प्राप्त किये गये ज्ञान से सम्पन्न होकर योगसंसिद्धि के लिए उससे भी अधिक प्रयत्न करता है।।
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते
pūrvābhyāsena tenaiva hriyate hyavaśho ’pi saḥ
jijñāsur api yogasya śhabda-brahmātivartate
Word by word
pūrva — pastabhyāsena — disciplinetena — by thateva — certainlyhriyate — is attractedhi — surelyavaśhaḥ — helplesslyapi — althoughsaḥ — that personjijñāsuḥ — inquisitiveapi — evenyogasya — about yogśhabda-brahma — fruitive portion of the Vedasativartate — transcends
English
By that same former practice, he is borne on in spite of himself. Even he who merely wishes to know Yoga goes beyond the Brahmanic word.
उसी पूर्वाभ्यास के कारण वह अवश हुआ योग की ओर आकर्षित होता है। योग का जो केवल जिज्ञासु है वह शब्दब्रह्म का अतिक्रमण करता है।।
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम्
prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥ
aneka-janma-sansiddhas tato yāti parāṁ gatim
Word by word
prayatnāt — with great effortyatamānaḥ — endeavoringtu — andyogī — a yogisanśhuddha — purifiedkilbiṣhaḥ — from material desiresaneka — after many, manyjanma — birthssansiddhaḥ — attain perfectiontataḥ — thenyāti — attainsparām — the highestgatim — path
English
But the Yogi who strives assiduously, purified of sins and perfected gradually over many births, reaches the highest goal.
परन्तु प्रयत्नपूर्वक अभ्यास करने वाला योगी सम्पूर्ण पापों से शुद्ध होकर अनेक जन्मों से (शनै: शनै:) सिद्ध होता हुआ, तब परम गति को प्राप्त होता है।।
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन
tapasvibhyo ’dhiko yogī
jñānibhyo ’pi mato ’dhikaḥ
karmibhyaśh chādhiko yogī
tasmād yogī bhavārjuna
Word by word
tapasvibhyaḥ — than the asceticsadhikaḥ — superioryogī — a yogijñānibhyaḥ — than the persons of learningapi — evenmataḥ — consideredadhikaḥ — superiorkarmibhyaḥ — than the ritualistic performerscha — andadhikaḥ — superioryogī — a yogitasmāt — thereforeyogī — a yogibhava — just becomearjuna — Arjun
English
The yogi is thought to be superior to the ascetics, even superior to those who have knowledge obtained through the study of scriptures; he is also superior to men of action; therefore, be thou a yogi, O Arjuna.
क्योंकि योगी तपस्वियों से श्रेष्ठ है और (केवल शास्त्र के) ज्ञान वालों से भी श्रेष्ठ माना गया है तथा कर्म करने वालों से भी योगी श्रेष्ठ है, इसलिए हे अर्जुन तुम योगी बनो।।
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः
yoginām api sarveṣhāṁ mad-gatenāntar-ātmanā
śhraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ
Word by word
yoginām — of all yogisapi — howeversarveṣhām — all types ofmat-gatena — absorbed in me (God)antaḥ — innerātmanā — with the mindśhraddhā-vān — with great faithbhajate — engage in devotionyaḥ — whomām — to mesaḥ — heme — by meyukta-tamaḥ — the highest yogimataḥ — is considered
English
And among all the Yogis, he who, full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devoted.
समस्त योगियों में जो भी श्रद्धावान् योगी मुझ में युक्त हुये अन्तरात्मा से (अर्थात् एकत्व भाव से मुझे भजता है, वह मुझे युक्ततम (सर्वश्रेष्ठ) मान्य है।।
Sanskrit, transliteration and word meanings from the open Bhagavad Gita dataset (github.com/gita/gita). English translation: Swami Sivananda. Hindi translation: Swami Tejomayananda.
