Bhagavad Gita Chapter 6

“Dhyan Yogah: The Yoga of Meditation”

Abhyasa Yoga – The Yoga of Self-Control

Abhyasa Yoga (The Yoga of Self-Control): Krishna elucidates the path of meditation and self-discipline. He encourages Arjuna to control his mind, body, and senses through regular practice, paving the way for spiritual evolution. . It discusses why we should strive to follow this path, outlines the qualifications required to do so, and gives instructions on how to meditate properly. The concept of yoga as a means of attaining oneness with the divine is also discussed.

श्रीभगवानुवाच

अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।

स सन्यासी च योगी च न निरग्निर्न चाक्रियः ॥ १॥

sri bhagavaan uvaacha

anaashritah karmaphalam kaaryam karma karoti yah

sa sannyaasi cha yogee cha na niragnirna chaakriyah

Śrī Bhagavān said : He who does his duty without expecting the fruit of actions is a Sannyāsī (Sankhyayogi) and a Yogi (Karmayogi) both. He is no Sannyāsī (renouncer) who has merely renounced the sacred fire; even so, he is no Yogi who has merely given up all activity. (1)

यं सन्न्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।

न ह्यसन्यस्तसङ्कल्पो योगी भवति कश्चन॥ २॥

yam sannyaasamiti praahuryogam tam viddhi paandava

na hyasannyastasankalpo yogee bhavati kashchana

Arjuna, you must know that what they call Sannyāsa is no other than Yoga; for none becomes a Yogi, who has not abandoned his ‘Sankalpas’ (thoughts of the world). (2)

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।

योगारूढस्य तस्यैव शमः कारणमुच्यते ॥ ३ ॥

aarurukshormuner yogam karma kaaranamuchyate

yogaaroodhasya tasyaiva shamah kaaranamuchyate

To the contemplative soul who desires to attain Karmayoga, selfless action is said to be the means; for the same man when he is established in Yoga, absence of all ‘Sankalpas’ (thoughts of the world) is said to be the way to blessedness.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।

सर्वसङ्कल्पसन्न्यासी योगारूढस्तदोच्यते ॥४॥

yadaa hi nendriyaartheshu na karmaswanushajjate

sarvasankalpasannyaasee yogaaroodhas tadochyate

When a man ceases to have any attachment for theobjects of senses and for actions, and has renounced all ‘Sankalpas’ (thoughts of the world), he is said to have attained Yoga.(4)

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥५॥

uddharedaatmanaatmaanam naatmaanamavasaadayet

atmaiva hyaatmano bandhuraatmaiva ripuraatmanah

One should lift oneself by one’s own efforts and should not degrade oneself; for one’s own self is one’s friend, and one’s own self is one’s enemy.(5)

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः।

अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ ६॥

bandhuraatmaatmanastasya yenaatmaivaatmanaa jitah

anaatmanastu shatrutwe vartetaatmaiva shatruvat

One’s own self is the friend of the soul by whom the lower self (consisting of the mind, senses and body) has been conquered; even so, the very self of him, who has not conquered his lower self, behaves antagonistically like an enemy. (6)

जितात्मनः प्रशान्तस्य परमात्मा समाहितः।

शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥ ७॥

jitaatmanah prashaantasya paramaatmaa samaahitah

sheetoshna sukha duhkheshu tathaa maanaapamaanayoh

The Supreme Spirit is rooted in the knowledge of the self-controlled man whose mind is perfectly serene in the midst of pairs of opposites, such as cold and heat, joy and sorrow, and honour and ignominy.(7)

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः।

युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥ ८ ॥

jnaana vijnaana triptaatmaa kootastho vijitendriyah

yuktah ityuchyate yogee samaloshtaashmakaanchanah

The Yogi whose mind is sated with Jñāna (Knowledge of Nirguna Brahma) and Vijñāna (Knowledge of manifest Divinity), who is unmoved under any circumstances, whose senses are completely under control, and to whom earth, stone, and gold are all alike, is spoken of as a God-realized soul.(8)

tatraikaagram manah kritwaa yatachittendriyakriyah

upavishyaasane yunjyaadyogamaatmavishuddhaye

And occupying that seat, concentrating the mind and controlling the functions of the mind and senses, he should practise Yoga for selfpurification.(12)

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।

सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्॥१३॥

samam kaayashirogreevam dhaarayannachalam sthirah

samprekshya naasikaagram swam dishashchaanavalokayan

Holding the trunk, head and neck straight and steady, remaining firm and fixing the gaze on the tip of his nose, without looking in other directions. (13)

प्रशान्तात्मा विगतभीब्रह्मचारिव्रते स्थितः।

मनः संयम्य मच्चित्तो युक्त आसीत मत्परः॥१४॥

prashaantaatmaa vigatabheer brahmachaarivrate sthitah

manah samyamya macchitto yukta aaseeta matparah

Firm in the vow of complete chastity and fearless, keeping himself perfectly calm and with the mind held in restraint and fixed on Me, the vigilant Yogī should sit absorbed in Me. (14)

युञ्जन्नेवं सदात्मानं योगी नियतमानसः।

शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति॥ १५॥

yunjannevam sadaa’tmaanam yogee niyatamaanasah

shaantim nirvaanaparamaam matsamsthaam adhigacchati

Thus, constantly applying his mind to Me, the Yogi of disciplined mind attains everlasting peace, consisting of Supreme Bliss, which abides in Me. (15)

naatyashnatastu yogo’sti na chaikaantamanashnatah

na chaati swapnasheelasya jaagrato naiva chaarjuna

Arjuna, this Yoga is neither for him who overeats nor for him who observes complete fast; it is neither for him who is given to too much sleep nor even for him who is ceaselessly awake. (16)

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।

युक्तस्वप्नावबोधस्य योगो भवति दुःखहा॥ १७॥

yuktaahaaravihaarasya yuktacheshtasya karmasu

yuktaswapnaavabodhasya yogo bhavati duhkhahaa

Yoga, which rids one of woe, is accomplished only by him who is regulated in diet and recreation, regulated in performing actions, and regulated in sleep and wakefulness. (17)

यदा विनियतं चित्तमात्मन्येवावतिष्ठते।

नि:स्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा॥ १८ ॥

yadaa viniyatam chittamaatmanyevavatishthate

nihsprihah sarvakaamebhyo yukta ityuchyate tadaa

When the mind which is thoroughly disciplined gets riveted on God alone, then the person who is free from yearning for all enjoyments is said to be established in Yoga.(18)

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।

योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥१९॥

yathaa deepo nivaatastho nengate sopamaa smritaa

yogino yatachittasya yunjato yogamaatmanah

As a flame does not flicker in a windless place, such is stated to be the picture of the disciplined mind of the Yogi practicing meditation on God. (19)

यत्रोपरमते चित्तं निरुद्धं योगसेवया।

यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ २०॥

yatroparamate chittam niruddham yogasevayaa

yatra chaivaatmanaatmaanam pashyannaatmani tushyati

The state in which, the Citta (mind-stuff) subdued through the practice of Yoga, becomes passive, and in which realizing God through subtle reasoning purified by meditation on God; the soul rejoices only in God; (20)

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्।।

वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः॥ २१॥

sukhamaatyantikam yattad buddhi graahyamateendriyam

vetti yatra na chaivaayam sthitashchalati tattwatah

Nay, in which the soul experiences the eternal and super-sensuous joy which can be intuited only through the subtle and purified intellect, and wherein established the said Yogi moves not from Truth on any account;(21)

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।

यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥ २२॥

yam labdhwaa chaaparam laabham manyate naadhikam tatah

yasminsthito na duhkhena gurunaapi vichaalyate

And having obtained which he does not reckon any other gain as greater than that, and established in which he is not shaken even by the heaviest of sorrows;(22)

तं विद्याद् दुःखसंयोगवियोगं योगसज्ञितम्।

स निश्चयेन योक्तव्यो योगोऽनिविण्णचेतसा॥२३॥

tam vidyaad duhkhasamyogaviyogam yogasamjnitam

sa nishchayena yoktavyo yogo’nirvinna chetasaa

That state, called Yoga, which is free from the contact of sorrow in the form of transmigration), should be known. Nay, this Yoga should be resolutely practised with an unwearied mind. | (23)

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः।

मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥ २४॥

sankalpaprabhavaan kaamaanstyaktwaa sarvaan asheshatah

manasaivendriyagraamam viniyamya samantatah

Completely renouncing all desires ari Sankalpas (thoughts of the world), and fully restraining all the senses from all sides by the mind; (24)

शनैः शनैरुपरमेदबुद्ध्या धृतिगृहीतया।

आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्॥ २५॥

shanaih shanairuparamed budddhyaa dhritigriheetayaa

aatmasamstham manah kritwaa na kinchidapi chintayet

He should through gradual practice, attain tranquillity; and fixing the mind on God through reason controlled by steadfastness, he should not think of anything else.(25)

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।

ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ २६॥

yato yato nishcharati manashchanchalamasthiram

tatastato niyamyai tadaatmanyeva vasham nayet

Drawing back the restless and fidgety mind from all those objects after which it runs, he should repeatedly fix it on God(26)

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।

उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ २७॥

prashaantamanasam hyenam yoginam sukhamuttamam

upaiti shaantarajasam brahmabhootamakalmasham

For, to the Yogi whose mind is perfectly serene, who is sinless, whose passion is subdued, and who is identified with Brahma, the embodiment of Truth, Knowledge, and Bliss, supreme happiness comes as a matter of course. (27)

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः।

सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥२८॥

yunjannevam sadaa’tmaanam yogee vigatakalmashah

sukhena brahmasamsparsham atyantam sukham ashnute

The sinless Yogī, thus uniting his Self constantly with God, easily enjoys the eternal Bliss of oneness with Brahma(28)

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।

ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ २९॥

sarvabhootasthamaatmaanam sarvabhotani

chaatmani eekshate yogayuktaatma sarvatra samadarshanah

The Yogi who is united in identity with the allpervading, infinite consciousness, whose vision everywhere is even, beholds the Self existing in all beings and all beings as assumed in the Self. (29)

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति।

तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ ३०॥

yo maam pashyati sarvatra sarvam cha mayi pashyati

tasyaaham na pranashyaami sa cha me na pranashyati

He who sees Me (the Universal Self) present in all beings, and all beings existing within Me, he is never lost to me, nor am I ever lost to him. (30)

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।

सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥ ३१॥

sarvabhootasthitam yo maam bhajatyekatwamaasthitah

sarvathaa vartamaano pi sa yogee mayivartate

The Yogi who is established in union with Me, and worships Me as residing in all beings as their very Self, though engaged in all forms of activities, dwells in Me. (31)

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।

सुखं वा यदि वा दुःखं स योगी परमो मतः॥ ३२॥

aatmaupamyena sarvatra samam pashyati yo’rjuna

sukham vaa yadi vaa duhkham sa yogee paramo matah

Arjuna, he, who looks on all as one, on the analogy of his own self, and looks upon the joy and sorrow of all equally-such a Yogi is deemed to be the highest of all (32)

अर्जुन उवाच

योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।

एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम्॥ ३३॥

arjuna uvaacha

yo’yam yogastwayaa proktah saamyena madhusoodana

etasyaaham na pashyaami chanchalatwaat stithim sthiraam

 Arjuna said : Krsna, owing to restlessness of mind I do not perceive the stability of this Yoga in the form of equanimity, which You have just spoken of. (33)

चञ्चलं हि मनः कृष्ण प्रमाथि बलवदृढम्।

तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्॥ ३४॥

chanchalam hi manah krishna pramaathi balavad dridham

tasyaaham nigraham manye vaayor iva sudushkaram

For, Krsna, the mind is very unsteady, turbulent, tenacious and powerful; therefore I consider it as difficult to control as the wind  (34)

श्रीभगवानुवाच

असंशयं महाबाहो मनो दुर्निग्रहं चलम्।

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ३५॥

sri bhagavaan uvaacha

asamshayam mahaabaaho mano durnigraham chalam

abhyaasena tu kaunteya vairaagyena cha grihyate

Śrī Bhagavān said : The mind is restless no doubt, and difficult to curb, Arjuna; but it can be brought under control by repeated practice (of meditation) and by the exercise of dispassion, O son of Kuntī.

असंयतात्मना योगो दुष्प्राप इति मे मतिः।

 वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः॥ ३६॥

asamyataatmanaa yogo dushpraapa iti me matih

vashyaatmanaa tu yatataa shakyo’vaaptumupaayatah

Yoga is difficult of achievement by one whose mind is not subdued by him; however, who has the mind under control, and is ceaselessly striving, it can be easily attained through practice. Such is My conviction.(36)

अर्जुन उवाच

अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।

अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ३७॥

arjuna uvaacha

ayatih shraddhayopeto yogaacchalitamaanasah

apraapya yogasamsiddhim kaam gatim krishna gacchati

Arjuna said: Krsna, what becomes of the aspirant who, though endowed with faith, has not been able to subdue his passions, and whose mind is, therefore, diverted from Yoga at the time of death, and who thus fails to reach perfection in Yoga (God-realization)?

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।

अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि॥ ३८॥

kacchinnobhayavibhrashtash chhinnaabhramiva nashyati

apratishtho mahaabaaho vimoodho brahmanah pathi

Krsna, swerved from the path leading to God-realization and without anything to stand upon, is he not lost like the scattered cloud, deprived of both God-realization and heavenly enjoyment(38)

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।

त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥ ३९॥

etanme samshayam krishna chhettumarhasyasheshatah

twadanyah samshayasyaasya chhettaa na hyupapadyate

Krsna, only You are capable to remove this doubt of mine completely; for none other than you can dispel this doubt.(39)

श्रीभगवानुवाच

पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।

न हि कल्याणकृत्कश्चिदुर्गतिं तात गच्छति ॥४०॥

sri bhagavaan uvaacha

paartha naiveha naamutra vinaashastasya vidyate

nahi kalyaankrit kaschid durgatim taatagacchati

Śrī Bhagavān said: Dear Arjuna, there is no fall for him either here or hereafter. For O my beloved, none who strives for self-redemption (i.e., God-realization) ever meets with evil destiny(40)

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।

शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥४१॥

praapya punyakritaam lokaanushitwaa shaashwateeh samaah

shucheenaam shreemataaam gehe yogabhrashto’bhijaayate

Such a person who has strayed from Yoga obtains the higher worlds, (heaven, etc.) to which men of meritorious deeds alone are entitled, and having resided there for innumerable years, takes birth of pious and prosperous parents. (41)

अथवा योगिनामेव कुले भवति धीमताम्।

एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्॥४२॥

athavaa yoginaameva kule bhavati dheemataam

etaddhi durlabhataram loke janma yadeedrisham

Or (if he is possessed of dispassion) then not attaining to those regions he is born in the family of enlightened Yogīs; but such a birth in this world is very difficult to obtain. (42)

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्।

यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥४३॥

tatra tam buddhisamyogam labhate paurvadehikam

yatate cha tato bhooyah samsiddhau kurunandana

Arjuna, he automatically regains in that birth the spiritual insight of his previous birth; and through that he strives harder than ever for perfection in the form of God-realization. (43)

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः।

जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥४४॥

poorvaabhyaasena tenaiva hriyate hyavasho’pi sah

jijnaasurapi yogasya shabdabrahmaativartate

The other one who takes birth in a rich family, though under the sway of his senses, feels drawn towards God by force of the habit acquired in his previous birth; nay, even the seeker of enlightenment on Yoga (in the form of even-mindedness) transcends the fruit of actions performed with some interested motive as laid down in the Vedas. (44)

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः।

अनेकजन्मसंसिद्धस्ततो याति परां गतिम्॥ ४५ ॥

prayatnaadyatamaanastu yogee samshuddhakilbishah

aneka janma samsiddhastato yaati paraam gatim

The Yogi, however, who diligently takes up the practice attains perfection in this very life with the help of latencies of many births, and being thoroughly purged of sin, forthwith reaches the supreme state.

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।

कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥ ४६॥

tapaswibhyo’dhiko yogee jnaanibhyo’pi mato’dhikah

karmibhyashchaadhiko yogee tasmaad yogee bhavaarjuna

The Yogi is superior to the ascetics; he is regarded superior even to those versed in sacred lore. The Yogi is also superior to those who perform action with some interested motive. Therefore, Arjuna, do become a Yogi(46)

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।

श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥ ४७॥

yoginaamapi sarveshaam madgatenaantaraatmanaa

shraddhaavaan bhajate yo maam sa me yuktatamo matah

Of all Yogis, again, he who devoutly worships Me with his mind focussed on Me is considered by Me to be the best Yogi.(47)

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां

योगशास्त्रे श्रीकृष्णार्जुनसंवादे आत्मसंयमयोगोनाम

षष्ठोऽध्यायः ॥ ६॥

om tat sat iti srimad bhagavadgeetaasu upanishatsu brahma vidyaayaam

yogashaastre sri krishnaarjuna samvaade dhyaanayogo naama

shashthodhyaayah

Thus, in the Upanisad sung by the Lord,

the Science of Brahma, the scripture of Yoga,

the dialogue between Srī Krsna and Arjuna, ends

the sixth chapter entitled

“The Yoga of Self-Control.”