shlOkaH
shreebhagavaanuvaacha
anaashritaH karmaphalaM kaaryaM karma karOti yaH ।
sa sannyaasee cha yOgee cha na niragnairna chaakriyaH ॥ 1 ॥
Meaning
shree-bhagavaan uvaaca — the Lord said; anaashritaH — without taking shelter; karma-phalam — of the result of work; kaaryam — obligatory; karma — work; karOti — performs; yaH — one who; saH — he; sannyaasee — in the renounced order; ca — also; yOgee — mystic; ca — also; na — not; niH — without; agniH — fire; na — nor; ca — also; akriyaH — without duty.
Translation
The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty.
shlOkaH
yaM sannyaasamiti praahuryOgaM taM viddhi paaNDava ।
na hyasannyastasankalpO yOgee bhavati kashchana ॥ 2 ॥
Meaning
yam — what; sannyaasam — renunciation; iti — thus; praahuH — they say; yOgam — linking with the Supreme; tam — that; viddhi — you must know; paaNDava — O son of Pāṇḍu; na — never; hi — certainly; asannyasta — without giving up; sankalpaH — desire for self-satisfaction; yOgee — a mystic transcendentalist; bhavati — becomes; kashcana — anyone.
Translation
What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pāṇḍu, for one can never become a yogī unless he renounces the desire for sense gratification.
shlOkaH
aarurukshhOrmunEryOgaM karma kaaraNamuchyatE ।
yOgaarooDhasyatasyaiva shamaH kaaraNamuchyatE ॥ 3 ॥
Meaning
aarurukshhOH — who has just begun yoga; munEH — of the sage; yOgam — the eightfold yoga system; karma — work; kaaraNam — the means; ucyatE — is said to be; yOga — eightfold yoga; aarooDhasya — of one who has attained; tasya — his; Eva — certainly; shamaH — cessation of all material activities; kaaraNam — the means; ucyatE — is said to be.
Translation
For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means.
shlOkaH
yadaa hi nEndriyaarthEshhu na karmasvanushhajjatE ।
sarvasankalpasannyaasee yOgaarooDhastadOchyatE ॥ 4 ॥
Meaning
yadaa — when; hi — certainly; na — not; indriya-arthEshhu — in sense gratification; na — never; karmasu — in fruitive activities; anushhajjatE — one necessarily engages; sarva-sankalpa — of all material desires; sannyaasee — renouncer; yOga-aarooDhaH — elevated in yoga; tadaa — at that time; ucyatE — is said to be.
Translation
A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.
shlOkaH
uddharEdaatmanaatmaanaM naatmaanamavasaadayEt ।
aatmaiva hyaatmanO bandhuraatmaiva ripuraatmanaH ॥ 5 ॥
Meaning
uddharEt — one must deliver; aatmanaa — by the mind; aatmaanam — the conditioned soul; na — never; aatmaanam — the conditioned soul; avasaadayEt — put into degradation; aatmaa — mind; Eva — certainly; hi — indeed; aatmanaH — of the conditioned soul; bandhuH — friend; aatmaa — mind; Eva — certainly; ripuH — enemy; aatmanaH — of the conditioned soul.
Translation
One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.
shlOkaH
bandhuraatmaatmanastasya yEnaatmaivaatmanaa jitaH ।
anaatmanastu shatrutvE vartEtaatmaiva shatruvat ॥ 6 ॥
Meaning
bandhuH — friend; aatmaa — the mind; aatmanaH — of the living entity; tasya — of him; yEna — by whom; aatmaa — the mind; Eva — certainly; aatmanaa — by the living entity; jitaH — conquered; anaatmanaH — of one who has failed to control the mind; tu — but; shatrutvE — because of enmity; vartEta — remains; aatmaa Eva — the very mind; shatru-vat — as an enemy.
Translation
For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.
shlOkaH
jitaatmanaH prashaantasya paramaatmaa samaahitaH ।
sheetOshhNasukhaduHkhEshhu tathaa maanaapamaanayOH ॥ 7 ॥
Meaning
jita-aatmanaH — of one who has conquered his mind; prashaantasya — who has attained tranquillity by such control over the mind; parama-aatmaa — the Supersoul; samaahitaH — approached completely; sheeta — in cold; ushhNa — heat; sukha — happiness; duHkhEshhu — and distress; tathaa — also; maana — in honor; apamaanayOH — and dishonor.
Translation
For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.
shlOkaH
jjhNaanavijjhNaanatRRiptaatmaa kooTasthO vijitEndriyaH ।
yukta ityuchyatE yOgee samalOshhTraashmakaanchanaH ॥ 8 ॥
Meaning
jjhNaana — by acquired knowledge; vijjhNaana — and realized knowledge; tRRipta — satisfied; aatmaa — a living entity; kooTa-sthaH — spiritually situated; vijita-indriyaH — sensually controlled; yuktaH — competent for self-realization; iti — thus; ucyatE — is said; yOgee — a mystic; sama — equipoised; lOshhTra — pebbles; ashma — stone; kaancanaH — gold.
Translation
A person is said to be established in self-realization and is called a yogī [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything – whether it be pebbles, stones or gold – as the same.
shlOkaH
suhRRinmitraaryudaaseenamadhyasthadvEshhyabandhushhu ।
saadhushhvapi cha paapEshhu samabuddhirvishishhyatE ॥ 9 ॥
Meaning
su-hRRit — to well-wishers by nature; mitra — benefactors with affection; ari — enemies; udaaseena — neutrals between belligerents; madhya-stha — mediators between belligerents; dvEshhya — the envious; bandhushhu — and the relatives or well-wishers; saadhushhu — unto the pious; api — as well as; ca — and; paapEshhu — unto the sinners; sama-buddhiH — having equal intelligence; vishishhyatE — is far advanced.
Translation
A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind.
shlOkaH
yOgee yunjeeta satatamaatmaanaM rahasi sthitaH ।
Ekaakee yatachittaatmaa niraasheeraparigrahaH ॥ 10 ॥
Meaning
yOgee — a transcendentalist; yunjeeta — must concentrate in Kṛṣṇa consciousness; satatam — constantly; aatmaanam — himself (by body, mind and self); rahasi — in a secluded place; sthitaH — being situated; Ekaakee — alone; yata-citta-aatmaa — always careful in mind; niraasheeH — without being attracted by anything else; aparigrahaH — free from the feeling of possessiveness.
Translation
A transcendentalist should always engage his body, mind and self in relationship with the Supreme; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness.
shlOkaH
shauchau dEshE pratishhThaapya sthiramaasanamaatmanaH ।
naatyuchChritaM naatineechaM chailaajinakushOttaram ॥ 11 ॥
tatraikaagraM manaH kRRitvaa yatachittEndriyakriya ।
upavishyaasanE yunjyaadyOgamaatmavishauddhayE ॥ 12 ॥
Meaning
shucau — in a sanctified; dEshE — land; pratishhThaapya — placing; sthiram — firm; aasanam — seat; aatmanaH — his own; na — not; ati — too; ucchritam — high; na — nor; ati — too; neecam — low; caila-ajina — of soft cloth and deerskin; kusha — and kuśa grass; uttaram — covering; tatra — thereupon; Eka-agram — with one attention; manaH — mind; kRRitvaa — making; yata-citta — controlling the mind; indriya — senses; kriyaH — and activities; upavishya — sitting; aasanE — on the seat; yunjyaat — should execute; yOgam — yoga practice; aatma — the heart; vishuddhayE — for clarifying.
Translation
To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogī should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point.
shlOkaH
samaM kaayashirOgreevaM dhaarayannachalaM sthiraH ।
samprEkshhya naasikaagraM svaM dishashchaanavalOkayan ॥ 13 ॥
prashaantaatmaa vigatabheerbrahmachaarivratE sthitaH ।
manaH saMyamya machchaittO yukta aaseeta matparaH ॥ 14 ॥
Meaning
samam — straight; kaaya — body; shiraH — head; greevam — and neck; dhaarayan — holding; acalam — unmoving; sthiraH — still; samprEkshhya — looking; naasikaa — of the nose; agram — at the tip; svam — own; dishaH — on all sides; ca — also; anavalOkayan — not looking; prashaanta — unagitated; aatmaa — mind; vigata-bheeH — devoid of fear; brahmacaari-vratE — in the vow of celibacy; sthitaH — situated; manaH — mind; saṁyamya — completely subduing; mat — upon Me (Kṛṣṇa); cittaH — concentrating the mind; yuktaH — the actual yogī; aaseeta — should sit; mat — Me; paraH — the ultimate goal.
Translation
One should hold one’s body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.
shlOkaH
yunjannEvaM sadaatmaanaM yOgee niyatamaanasaH ।
shaantiM nirvaaNaparamaaM matsaMsthaamadhigachChati ॥ 15 ॥
Meaning
yunjan — practicing; Evam — as mentioned above; sadaa — constantly; aatmaanam — body, mind and soul; yOgee — the mystic transcendentalist; niyata-maanasaH — with a regulated mind; shaantim — peace; nirvaaNa-paramaam — cessation of material existence; mat-saṁsthaam — the spiritual sky (the kingdom of God); adhigacchati — does attain.
Translation
Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of Kṛṣṇa] by cessation of material existence.
shlOkaH
naatyashnatastu yOgO.asti na chaikaantamanashnataH ।
na chaatisvapnasheelasya jaagratO naiva chaarjuna ॥ 16 ॥
Meaning
na — never; ati — too much; ashnataH — of one who eats; tu — but; yOgaH — linking with the Supreme; asti — there is; na — nor; ca — also; Ekaantam — overly; anashnataH — abstaining from eating; na — nor; ca — also; ati — too much; svapna-sheelasya — of one who sleeps; jaagrataH — or one who keeps night watch too much; na — not; Eva — ever; ca — and; arjuna — O Arjuna.
Translation
There is no possibility of one’s becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.
shlOkaH
yuktaahaaravihaarasya yuktachEshhTasya karmasu ।
yuktasvapnaavabOdhasya yOgO bhavati duHkhahaa ॥ 17 ॥
Meaning
yukta — regulated; aahaara — eating; vihaarasya — recreation; yukta — regulated; cEshhTasya — of one who works for maintenance; karmasu — in discharging duties; yukta — regulated; svapna-avabOdhasya — sleep and wakefulness; yOgaH — practice of yoga; bhavati — becomes; duHkha-haa — diminishing pains.
Translation
He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.
shlOkaH
yadaa viniyataM chittamaatmanyEvaavatishhThatE ।
nispRRihaH sarvakaamEbhyO yukta ityuchyatE tadaa ॥ 18 ॥
Meaning
yadaa — when; viniyatam — particularly disciplined; cittam — the mind and its activities; aatmani — in the transcendence; Eva — certainly; avatishhThatE — becomes situated; nispRRihaH — devoid of desire; sarva — for all kinds of; kaamEbhyaH — material sense gratification; yuktaH — well situated in yoga; iti — thus; ucyatE — is said to be; tadaa — at that time.
Translation
When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in transcendence – devoid of all material desires – he is said to be well established in yoga.
shlOkaH
yathaa deepO nivaatasthO nEngatE sOpamaa smRRitaa ।
yOginO yatachittasya yunjatO yOgamaatmanaH ॥ 19 ॥
Meaning
yathaa — as; deepaH — a lamp; nivaata-sthaH — in a place without wind; na — does not; ingatE — waver; saa — this; upamaa — comparison; smRRitaa — is considered; yOginaH — of the yogī; yata-cittasya — whose mind is controlled; yunjataH — constantly engaged; yOgam — in meditation; aatmanaH — on transcendence.
Translation
As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self.
shlOkaH
yatrOparamatE chittaM niruddhaM yOgasEvayaa ।
yatra chaivaatmanaatmaanaM pashyannaatmani tushhyati ॥ 20 ॥
sukhamaatyantikaM yattadbuddhigraahyamateendriyam ।
vEtti yatra na chaivaayaM sthitashchalati tattvataH ॥ 21 ॥
yaM labdhvaa chaaparaM laabhaM manyatE naadhikaM tataH ।
yasminsthitO na duHkhEna guruNaapi vichaalyatE ॥ 22 ॥
taM vidyaadduHkhasaMyOgaviyOgaM yOgasaMjjhNitam ॥ 23 ॥
Meaning
yatra — in that state of affairs where; uparamatE — cease (because one feels transcendental happiness); cittam — mental activities; niruddham — being restrained from matter; yOga-sEvayaa — by performance of yoga; yatra — in which; ca — also; Eva — certainly; aatmanaa — by the pure mind; aatmaanam — the Self; pashyan — realizing the position of; aatmani — in the Self; tushhyati — one becomes satisfied; sukham — happiness; aatyantikam — supreme; yat — which; tat — that; buddhi — by intelligence; graahyam — accessible; ateendriyam — transcendental; vEtti — one knows; yatra — wherein; na — never; ca — also; Eva — certainly; ayam — he; sthitaH — situated; calati — moves; tattvataH — from the truth; yam — that which; labdhvaa — by attainment; ca — also; aparam — any other; laabham — gain; manyatE — considers; na — never; adhikam — more; tataH — than that; yasmin — in which; sthitaH — being situated; na — never; duHkhEna — by miseries; guruNaa api — even though very difficult; vicaalyatE — becomes shaken; tam — that; vidyaat — you must know; duHkha-saṁyOga — of the miseries of material contact; viyOgam — extermination; yOga-saṁjjhNitam — called trance in yoga.
Translation
In the stage of perfection called trance, or samādhi, one’s mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one’s ability to see the Self by the pure mind and to relish and rejoice in the Self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.
shlOkaH
sa nishchayEna yOktavyO yOgO.anirviNNachEtasaa ।
sankalpaprabhavaankaamaaMstyaktvaa sarvaanashEshhataH ।
manasaivEndriyagraamaM viniyamya samantataH ॥ 24 ॥
Meaning
saH — that; nishcayEna — with firm determination; yOktavyaH — must be practiced; yOgaH — yoga system; anirviNNa-cEtasaa — without deviation; sankalpa — mental speculations; prabhavaan — born of; kaamaan — material desires; tyaktvaa — giving up; sarvaan — all; ashEshhataH — completely; manasaa — by the mind; Eva — certainly; indriya-graamam — the full set of senses; viniyamya — regulating; samantataH — from all sides.
Translation
One should engage oneself in the practice of yoga with determination and faith and not be deviated from the path. One should abandon, without exception, all material desires born of mental speculation and thus control all the senses on all sides by the mind.
shlOkaH
shanaiH shanairuparamEdbuddhyaa dhRRitigRRiheetayaa ।
aatmasaMsthaM manaH kRRitvaa na kinchidapi chintayEt ॥ 25 ॥
Meaning
shanaiH — gradually; shanaiH — step by step; uparamEt — one should hold back; buddhyaa — by intelligence; dhRRiti-gRRiheetayaa — carried by conviction; aatma-saṁstham — placed in transcendence; manaH — mind; kRRitvaa — making; na — not; kincit — anything else; api — even; cintayEt — should think of.
Translation
Gradually, step by step, one should become situated in trance by means of intelligence sustained by full conviction, and thus the mind should be fixed on the Self alone and should think of nothing else.
shlOkaH
yatO yatO nishchalati manashchanchalamasthiram ।
tatastatO niyamyaitadaatmanyEva vashaM nayEt ॥ 26 ॥
Meaning
yataH yataH — wherever; nishcalati — becomes verily agitated; manaH — the mind; cancalam — flickering; asthiram — unsteady; tataH tataH — from there; niyamya — regulating; Etat — this; aatmani — in the Self; Eva — certainly; vasham — control; nayEt — must bring under.
Translation
From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self.
shlOkaH
prashaantamanasaM hyEnaM yOginaM sukhamuttamam ।
upaiti shaantarajasaM brahmabhootamakalmashham ॥ 27 ॥
Meaning
prashaanta — peaceful, fixed on the lotus feet of Kṛṣṇa; manasam — whose mind; hi — certainly; Enam — this; yOginam — yogī; sukham — happiness; uttamam — the highest; upaiti — attains; shaanta-rajasam — his passion pacified; brahma-bhootam — liberation by identification with the Absolute; akalmashham — freed from all past sinful reactions.
Translation
The yogī whose mind is fixed on Me verily attains the highest perfection of transcendental happiness. He is beyond the mode of passion, he realizes his qualitative identity with the Supreme, and thus he is freed from all reactions to past deeds.
shlOkaH
yunjannEvaM sadaatmaanaM yOgee vigatakalmashhaH ।
sukhEna brahmasaMsparshamatyantaM sukhamashnautE ॥ 28 ॥
Meaning
yunjan — engaging in yoga practice; Evam — thus; sadaa — always; aatmaanam — the self; yOgee — one who is in touch with the Supreme Self; vigata — freed from; kalmashhaH — all material contamination; sukhEna — in transcendental happiness; brahma-saṁsparsham — being in constant touch with the Supreme; atyantam — the highest; sukham — happiness; ashnutE — attains.
Translation
Thus the self-controlled yogī, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord.
shlOkaH
sarvabhootasthamaatmaanaM sarvabhootaani chaatmani ।
eekshhatE yOgayuktaatmaa sarvatra samadarshanaH ॥ 29 ॥
Meaning
sarva-bhoota-stham — situated in all beings; aatmaanam — the Supersoul; sarva — all; bhootaani — entities; ca — also; aatmani — in the Self; eekshhatE — does see; yOga-yukta-aatmaa — one who is dovetailed in Kṛṣṇa consciousness; sarvatra — everywhere; sama-darshanaH — seeing equally.
Translation
A true yogī observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.
shlOkaH
yO maaM pashyati sarvatra sarvaM cha mayi pashyati ।
tasyaahaM na praNashyaami sa cha mE na praNashyati ॥ 30 ॥
Meaning
yaH — whoever; maam — Me; pashyati — sees; sarvatra — everywhere; sarvam — everything; ca — and; mayi — in Me; pashyati — sees; tasya — for him; aham — I; na — not; praNashyaami — am lost; saH — he; ca — also; mE — to Me; na — nor; praNashyati — is lost.
Translation
For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.
shlOkaH
sarvabhootasthitaM yO maaM bhajatyEkatvamaasthitaH ।
sarvathaa vartamaanO.api sa yOgee mayi vartatE ॥ 31 ॥
Meaning
sarva-bhoota-sthitam — situated in everyone’s heart; yaH — he who; maam — Me; bhajati — serves in devotional service; Ekatvam — in oneness; aasthitaH — situated; sarvathaa — in all respects; vartamaanaH — being situated; api — in spite of; saH — he; yOgee — the transcendentalist; mayi — in Me; vartatE — remains.
Translation
Such a yogī, who engages in the worshipful service of the Supersoul, knowing that I and the Supersoul are one, remains always in Me in all circumstances.
shlOkaH
aatmaupamyEna sarvatra samaM pashyati yO.arjuna ।
sukhaM vaa yadi vaa duHkhaM sa yOgee paramO mataH ॥ 32 ॥
Meaning
aatma — with his self; aupamyEna — by comparison; sarvatra — everywhere; samam — equally; pashyati — sees; yaH — he who; arjuna — O Arjuna; sukham — happiness; vaa — or; yadi — if; vaa — or; duHkham — distress; saH — such; yOgee — a transcendentalist; paramaH — perfect; mataH — is considered.
Translation
He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!
shlOkaH
arjuna uvaacha
yO.ayaM yOgastvayaa prOktaH saamyEna madhusoodana ।
EtasyaahaM na pashyaami chanchalatvaatsthitiM sthiraam ॥ 33 ॥
Meaning
arjunaH uvaaca — Arjuna said; yaH ayam — this system; yOgaH — mysticism; tvayaa — by You; prOktaH — described; saamyEna — generally; madhu-soodana — O killer of the demon Madhu; Etasya — of this; aham — I; na — do not; pashyaami — see; cancalatvaat — due to being restless; sthitim — situation; sthiraam — stable.
Translation
Arjuna said: O Madhusūdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.
shlOkaH
chanchalaM hi manaH kRRishhNa pramaathi balavaddRRiDham ।
tasyaahaM nigrahaM manyE vaayOriva sudushhkaram ॥ 34 ॥
Meaning
cancalam — flickering; hi — certainly; manaH — mind; kRRishhNa — O Kṛṣṇa; pramaathi — agitating; bala-vat — strong; dRRiDham — obstinate; tasya — its; aham — I; nigraham — subduing; manyE — think; vaayOH — of the wind; iva — like; su-dushhkaram — difficult.
Translation
The mind is restless, turbulent, obstinate and very strong, O Kṛṣṇa, and to subdue it, I think, is more difficult than controlling the wind.
shlOkaH
shreebhagavaanuvaacha
asaMshayaM mahaabaahO manO durnigrahaM chalam ।
abhyaasEna tu kauntEya vairaagyENa cha gRRihyatE ॥ 35 ॥
Meaning
shree-bhagavaan uvaaca — the Personality of Godhead said; asaṁshayam — undoubtedly; mahaa-baahO — O mighty-armed one; manaH — the mind; durnigraham — difficult to curb; calam — flickering; abhyaasEna — by practice; tu — but; kauntEya — O son of Kuntī; vairaagyENa — by detachment; ca — also; gRRihyatE — can be so controlled.
Translation
Lord Śrī Kṛṣṇa said: O mighty-armed son of Kuntī, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment.
shlOkaH
asaMyataatmanaa yOgO dushhpraapa iti mE matiH ।
vashyaatmanaa tu yatataa shakyO.avaaptumupaayataH ॥ 36 ॥
Meaning
asaṁyata — unbridled; aatmanaa — by the mind; yOgaH — self-realization; dushhpraapaH — difficult to obtain; iti — thus; mE — My; matiH — opinion; vashya — controlled; aatmanaa — by the mind; tu — but; yatataa — while endeavoring; shakyaH — practical; avaaptum — to achieve; upaayataH — by appropriate means.
Translation
For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by appropriate means is assured of success. That is My opinion.
shlOkaH
arjuna uvaacha
ayatiH shraddhayOpEtO yOgaachchalitamaanasaH ।
apraapya yOgasaMsiddhiM kaaM gatiM kRRishhNa gachChati ॥ 37 ॥
Meaning
arjunaH uvaaca — Arjuna said; ayatiH — the unsuccessful transcendentalist; shraddhayaa — with faith; upEtaH — engaged; yOgaat — from the mystic link; calita — deviated; maanasaH — who has such a mind; apraapya — failing to attain; yOga-saṁsiddhim — the highest perfection in mysticism; kaam — which; gatim — destination; kRRishhNa — O Kṛṣṇa; gacchati — achieves.
Translation
Arjuna said: O Kṛṣṇa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?
shlOkaH
kachchainnObhayavibhrashhTashChinnaabhramiva nashyati ।
apratishhThO mahaabaahO vimooDhO brahmaNaH pathi ॥ 38 ॥
Meaning
kaccit — whether; na — not; ubhaya — both; vibhrashhTaH — deviated from; chinna — torn; abhram — cloud; iva — like; nashyati — perishes; apratishhThaH — without any position; mahaa-baahO — O mighty-armed Kṛṣṇa; vimooDhaH — bewildered; brahmaNaH — of transcendence; pathi — on the path.
Translation
O mighty-armed Kṛṣṇa, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere?
shlOkaH
EtanmE saMshayaM kRRishhNa ChEttumarhasyashEshhataH ।
tvadanyaH saMshayasyaasya ChEttaa na hyupapadyatE ॥ 39 ॥
Meaning
Etat — this is; mE — my; saṁshayam — doubt; kRRishhNa — O Kṛṣṇa; chEttum — to dispel; arhasi — You are requested; ashEshhataH — completely; tvat — than You; anyaH — other; saṁshayasya — of the doubt; asya — this; chEttaa — remover; na — never; hi — certainly; upapadyatE — is to be found.
Translation
This is my doubt, O Kṛṣṇa, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.
shlOkaH
shreebhagavaanuvaacha
paartha naivEha naamutra vinaashastasya vidyatE ।
na hi kalyaaNakRRitkashchiddurgatiM taata gachChati ॥ 40 ॥
Meaning
shree-bhagavaan uvaaca — the Supreme Personality of Godhead said; paartha — O son of Pṛthā; na Eva — never is it so; iha — in this material world; na — never; amutra — in the next life; vinaashaH — destruction; tasya — his; vidyatE — exists; na — never; hi — certainly; kalyaaNa-kRRit — one who is engaged in auspicious activities; kashcit — anyone; durgatim — to degradation; taata — My friend; gacchati — goes.
Translation
The Supreme Personality of Godhead said: Son of Pṛthā, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.
shlOkaH
praapya puNyakRRitaaM lOkaanushhitvaa shaashvateeH samaaH ।
shaucheenaaM shreemataaM gEhE yOgabhrashhTO.abhijaayatE ॥ 41 ॥
Meaning
praapya — after achieving; puNya-kRRitaam — of those who performed pious activities; lOkaan — planets; ushhitvaa — after dwelling; shaashvateeH — many; samaaH — years; shuceenaam — of the pious; shree-mataam — of the prosperous; gEhE — in the house; yOga-bhrashhTaH — one who has fallen from the path of self-realization; abhijaayatE — takes his birth.
Translation
The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.
shlOkaH
athavaa yOginaamEva kulE bhavati dheemataam ।
Etaddhi durlabhataraM lOkE janma yadeedRRisham ॥ 42 ॥
Meaning
atha vaa — or; yOginaam — of learned transcendentalists; Eva — certainly; kulE — in the family; bhavati — takes birth; dhee-mataam — of those who are endowed with great wisdom; Etat — this; hi — certainly; durlabha-taram — very rare; lOkE — in this world; janma — birth; yat — that which; eedRRisham — like this.
Translation
Or [if unsuccessful after long practice of yoga] he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world.
shlOkaH
tatra taM buddhisaMyOgaM labhatE paurvadEhikam ।
yatatE cha tatO bhooyaH saMsiddhau kurunandana ॥ 43 ॥
Meaning
tatra — thereupon; tam — that; buddhi-saṁyOgam — revival of consciousness; labhatE — gains; paurva-dEhikam — from the previous body; yatatE — he endeavors; ca — also; tataH — thereafter; bhooyaH — again; saṁsiddhau — for perfection; kuru-nandana — O son of Kuru.
Translation
On taking such a birth, he revives the divine consciousness of his previous life, and he again tries to make further progress in order to achieve complete success, O son of Kuru.
shlOkaH
poorvaabhyaasEna tEnaiva hriyatE hyavashO.api saH ।
jijjhNaasurapi yOgasya shabdabrahmaativartatE ॥ 44 ॥
Meaning
poorva — previous; abhyaasEna — by practice; tEna — by that; Eva — certainly; hriyatE — is attracted; hi — surely; avashaH — automatically; api — also; saH — he; jijjhNaasuH — inquisitive; api — even; yOgasya — about yoga; shabda-brahma — ritualistic principles of scriptures; ativartatE — transcends.
Translation
By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles – even without seeking them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures.
shlOkaH
prayatnaadyatamaanastu yOgee saMshauddhakilbishhaH ।
anEkajanmasaMsiddhastatO yaati paraaM gatim ॥ 45 ॥
Meaning
prayatnaat — by rigid practice; yatamaanaH — endeavoring; tu — and; yOgee — such a transcendentalist; saṁshuddha — washed off; kilbishhaH — all of whose sins; anEka — after many, many; janma — births; saṁsiddhaH — having achieved perfection; tataH — thereafter; yaati — attains; paraam — the highest; gatim — destination.
Translation
And when the yogī engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal.
shlOkaH
tapasvibhyO.adhikO yOgee jjhNaanibhyO.api matO.adhikaH ।
karmibhyashchaadhikO yOgee tasmaadyOgee bhavaarjuna ॥ 46 ॥
Meaning
tapasvibhyaH — than the ascetics; adhikaH — greater; yOgee — the yogī; jjhNaanibhyaH — than the wise; api — also; mataH — considered; adhikaH — greater; karmibhyaH — than the fruitive workers; ca — also; adhikaH — greater; yOgee — the yogī; tasmaat — therefore; yOgee — a transcendentalist; bhava — just become; arjuna — O Arjuna.
Translation
A yogī is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogī.
shlOkaH
yOginaamapi sarvEshhaaM madgatEnaantaraatmanaa ।
shraddhaavaanbhajatE yO maaM sa mE yuktatamO mataH ॥ 47 ॥
Meaning
yOginaam — of yogīs; api — also; sarvEshhaam — all types of; mat-gatEna — abiding in Me, always thinking of Me; antaH-aatmanaa — within himself; shraddhaa-vaan — in full faith; bhajatE — renders transcendental loving service; yaH — one who; maam — to Me (the Supreme Lord); saH — he; mE — by Me; yukta-tamaH — the greatest yogī; mataH — is considered.
Translation
And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself and renders transcendental loving service to Me – he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.
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